Los 84 Mahasiddhas

Portada

Vajradhara with 84Mahasiddhas~buddhistdharma.net (Nyingma)In the above image, associatedwith the Nyingma "LongTransmission" lineage, the centralfigure, Great Vajradhara, isflanked by bodhisattvasSukhanatha and Ratnamati.Fuente de la Imagen:http://www.khandro.net/84_mahasiddhas.htm

84 Mahasiddhas

The 84 Mahasiddhas represent all those who have, within a single lifetime,attained direct realization of the Buddha’s teachings. Their life storiesrepresent what they have accomplished and what they did for others upongaining realization from their practice. By reading their stories, we know thatthrough effort and practice of the Buddha’s teachings, we too can gainliberation.The lives of these 84 mahasiddhas have a similar pattern… the siddha-to-beexperiences some sort of preliminary discontent or a life-crisis leading to theappearance of the guru. Their personal encounter with a spiritual teacher turnsout to be a turning point in their lives. The siddhas-to-be are given an initiationby their respective gurus, and the guru will skilfully give them instructions. Thisis usually something that they can put to immediate use.The students gradually (or some immediately) acquire great faith and place ahigh level of commitment to their teacher. They do not hold back in anypossible aspect. Any instruction from the guru is of great importance to them,and they practice it diligently as it is the vital link to the highest attainment.The mahasiddhas are people who come from all walks of life. There are menand women, kings and beggars, young and old, monks and laymen. It provesto us that no matter what our initial state is, it is possible to reach the highesthuman condition within one lifetime.Below is a list of the 84 mahasiddas and of Vajradhara. There is a photo and ashort description on the side.I have always love to read the stories of these Mahasiddhas. They broughttears, joy, amazement, faith, wonder, awe, and laughter when reading aboutthem. They always inspire great inspiration towards the Dharma and blessesme to do more. To realize perseverance and diligence does produce results.Each of them had their particular attachments, delusions and hang ups. Ineach of them, we can find ourselves or something similar. It makes us realize,before they became attained, they were just like you and me. That means, wecan be eventually just like them if we apply ourselves!

Tsem Rinpoche

Dharmakaya Vajradhara

Vajradhara is the primordial Buddha,who represents the essence of thehistorical Buddha’s realization ofenlightenment and the formlessDharmakaya. He is also thequintessence of all the Buddhas of thethree times. The color of Vajradhara’sbody is like a deep blue empty sky,which symbolizes the vastness andlimitlessness of an enlightened mind,called the Dharmakaya. Vajradhara’stwo arms are crossed in front of hischest. His right hand holds a vajrawhich symbolizes skillful means whilehis left hand holds a bell whichsymbolizes wisdom. These two Dharmainstruments are the ultimaterepresentations of the “ultimate nonduality” and the “non duality ofexistence.”

Autor

H.E. Tsem Tulku Rinpoche

http://www.facebook.com/TsemTulkuRinpoche

AboutI am a Buddhist monk/teacher. Dharma is not something I do orengage in as something separate from me. Dharma has been mesince very young as far as I can remember. I love Dharma. Visit myblog: http://blog.tsemtulku.com/BiographyMy father is a ex-monk from Tibet. My mother is Princess Dewafrom Xinjiang who is a direct line from Genghis Khan. I was born inTaiwan, grew up in the States and retuned to Gaden in India in1987. Had the great honour to be ordained by HH Dalai Lama andto meet my root guru HH Kyabje Zong Rinpoche. Now I reside inMalaysia as spiritual advisor to Kechara House and its thirteendepartments.

A short extract of my biography in pictures can be found here:http://blog.tsemtulku.com/tsem-tulku-rinpoche/me/my-short-bio-in-pictures1.html

1) Mahasiddha Saraha: The “ArrowShooter”/”The Great Brahmin”

The teacher of Nagarjuna.Saraha, the son of a Dakini, was born in the east of India in Roli. He observed the lawsof the Brahmins by day, and he received instruction in the tantric mysteries fromBuddhist masters by night. However, Saraha enjoyed spirituous liquors which wereforbidden by Brahmin law. Eventually, this was discovered and they were outraged byhis behavior.They brought this up to King Ratnapala and demanded he be deprived of his castestatus. However, the king was a reasonable man, and decided to investigate the matterhimself. When asked by the king, Saraha replied “I do not drink. If you doubt me,gather together the Brahmins and all the people and I’ll prove it.” And so, a large crowdgathered, and Saraha announced a series of trials to prove his innocence. He placedhis hands in hot oil and drank a bowl of molten copper, but he was unharmed. Later hejumped into a tank of water stating the liar will sink, and true enough the Brahmin thatjumped into the tank with him sank. Then to clear more doubt, he ask for the two ofthem to be weighed and the lighter of the two was the liar. When weighed, the Brahminwho was twice the size of Saraha, was much lighter than Saraha.At this point, the king stepped in, pointed to Saraha and said, “If this venerable beingdrinks, then may he continue to do so for all time.” And with that, the king prostratedbefore Saraha, followed by all the Brahmin.Saraha then took a 15 year old girl as his consort and moved to a distant land, wherehe practiced his sadhanas in isolation. One day, he told her to cook him radish curry.However, he began meditating which continued for 12 long years. When he woke to

1

the outside world, he bellowed “Where is my radish curry?” So astonished was hisdakini consort that Saraha decided to move to a mountain hermitage to continue hismeditation properly, but his consort questioned him, saying that if he awoke fromSamadhi and still possessed an undiminished desire for radish curry, what good wouldthe isolated mountains be for him? She then continued “The purest solitude is one thatallows you to escape from the preconceptions and prejudices, from the labels andconcepts of a narrow, inflexible mind.” He listened carefully and began to devotehimself to ridding his mind of conceptual thoughts and belief in the substantiality ofobjective reality. In time, he attained the supreme realization of Mahamudra and spentthe remainder of his life in service to others. Upon death, Saraha and his consortascended to the bliss of the Paradise of the Dakinis.

2

2) Mahasiddha Nagarjuna: “Philosopherand Alchemist”

Nagarjuna was a Brahmin youth with dazzling intellectual powers and the magical giftof invisibility. However, he grew bored of scholarly life and threw himself into a life ofsensual pleasure. One day, he devised a plan to slip into the king’s palace with 3friends. They were discovered, and Nagarjuna escaped by standing invisible, but his 3friends were beheaded.The entire district was in an uproar, Nagarjuna, now filled with self-disgust wentwillingly into exile. Frustrated and dissatisfied with life, he set out on a spiritual quest.He journeyed to the Cool Garden Cremation Ground where he was given initiation intothe doctrine of the Buddha. Then he travelled to the famous monastic academy of SriNalanda, where he studied the 5 arts and sciences until he could recite the entirelibrary from memory. But spiritual dissatisfaction arose again and books were no longersufficient. So he began to practice a meditation propitiating Tara, and when sheappeared to him, he left the security of monastic life and took up life as a mendicantmonk.Later he decided to go into retreat in Rajagrha and began propitiating the TwelveConsorts of the Supreme Elemental. For seven days, disaster stroked the place but itwas unable to overwhelm the meditator. Acknowledging Nagarjuna’s mastery, thefemale Elemental said to him, “Ask and you shall receive.” Nagarjuna replied “I don’treally need anything except, perhaps, a daily supply of food to sustain me through myretreat.” So for 12 years, the Elementals brought him 4 handfuls of rice and 5 handfulsof vegetables and by the end of his sadhanas, all 108 Elemental consorts were underhis control.

3

Renewed with purpose, Nagarjuna had the clear intention of serving all sentientbeings. His first act was his attempt to turn Gandhasila Mountain into pure gold.However before he could do so, the Bodhisattva Manjushri questioned him as to whatgood a gold mountain would be to sentient beings besides causing conflict and strife.Nagarjuna acknowledged the wisdom of Manjushri and abandoned the plan.Next he came to the bank of a road river near Sri Parvata Mountain. When he askedsome herdsmen for safe passage, they led him to the most dangerous part of the river,but they insisted it was the safest place to cross. A herdsman took pity on Nagarjunaand decided to carry him across the crocodile-filled river. Once safely across the river,the yogin said the herdsman could have anything he desired, and so he was made aking and came to be known as King Salabandha.But after some time, King Salabandha too was dissatisfied and went in search for hisguru with the intention to stay by Nagarjuna’s side. However, he was rejected andNagarjuna gave him a Precious Rosary to protect him and his kingdom, then sent himback to his people for another 100 years. Salabandha’s kingdom prospered and duringthese happy years, Nagarjuna spread the teaching of the Buddha far and wide.However, the evil spirit, Sundarananda grew jealous of the king, and unleashed manydisasters on the kingdom. The King interpreted these omens as a sign that his guruwas in mortal danger, and so he rushed to search for his guru Nagarjuna and to sit athis feet. Just like what the king feared, Nagarjuna began giving away all his worldlygoods and prepared for death. The great god Brahma in the guise of a Brahmin cameto beg for the master’s head, and when Nagarjuna agreed, out of grief the King laid hisown head at his guru’s feet and died. Nagarjuna then took a stalk of kusha grass,beheaded himself and handed his severed head to the Brahmin. All things withered,and the virtue and merit of men faded. Eight yaksis, the female Elementals came tostand guard over Nagarjuna’s body until today.After the master’s death, a great light entered the body of Nagabodhi, Nagarjuna’sspiritual son and successor. When the teachings and loving kindness of Maitreya, theBuddha Yet to Come, encompass the earth, Nagarjuna will rise again to serve us all.

4

3) Mahasiddha Vyalipa: “The Courtesan’sAlchemist”

Vyali was a very wealthy Brahmin, obsessed with immortality. He began to practicealchemy to discover the secret to eternal life, and at much material expense, he boughta rare alchemical manual and all the needed ingredients listed. He prepared the elixircarefully, however, he was still lacking one ingredient of which, without it the potion isuseless. In fury and now penniless after 13 years of worthless pursue, he throw themanual into Mother Ganga, and became a wandering beggar.One day, while begging, he met a courtesan and a conversation formed. She told himthat she found a book while she was bathing in the river. When she showed the bookto Vyali, he laughed uncontrollably as it was the very book he threw away and he toldher of his tale. The courtesan, desperate to preserve her beauty, begged the yogin tocontinue his research and offered him 30 pounds of gold as an incentive. He acceptedher offer and began formulating the potion once again, but still lack the one crucialingredient, the red myrobalan.Another miraculous event took place again while the courtesan bathed in MotherGanga. A beautiful red flower floating down the river wrapped itself around one of herfingers. She didn’t notice it until she went hopefully to check Vyali’s progress and whenshe shook the flower off her finger, a drop of nectar fell into the potion and the air wasfilled with miraculous signs – a wheel of 8 auspicious symbols spinning clockwiseappeared in the sky over their heads.Out of greed, they both agreed to never tell anyone of the potion, and after conductingtests on the potion’s safety, they toasted each other’s eternal life and drank the potion.Instantly they achieved mundane siddhi and the power of deathlessness. However,

5

they were still selfish and when they ascended into the heavens the gods rejectedthem. So the two immortals went to live in the land of Kilampara where they made theirhome in the shade of a lone tree on top of a rock one mile high.Possessing the power of flight, Arya Nagarjuna vowed to recover the secret ofimmortality which was stolen from all mankind. Cleverly, he removed one of his shoesbefore taking to the air. When he arrived at the top rock, he prostrated himself to themortal pair. They were startled to see him and desired his power of flight. When theyquestioned Nagarjuna on his remarkable gift, he told them it was the power of the oneshoe he was wearing. Vyali then offered to trade him the recipe of the elixir of life forthe remarkable shoe. The barter done, Nagarjuna returned to India with the preciousformula. However, the secret of flight is still unknown to Vyali and the courtesan.To this very day, he continues his practice for the sake of all sentient beings on top ofSri Parvata Mountain. And to those who find the path to realization, he grants thesecret of the magic elixir of life.

6

4) Mahasiddha Samudra: “The Beach-comber”

There lived a pearl diver in the land of Sarvatira, estranged from his family. Hesustained himself through the sale of pearls he found in the ocean. There was a day hewas despaired because he failed to find a single pearl to earn money for food.As he wandered to the cremation ground dejectedly and ranted about his unfortunatestate, the yogin Acintapa met him there. The yogin heard Samudra’s fate and gave himadvice. The yogin pointed out that all sentient beings in samsara are bound to sufferingdue to one’s past karma. The yogin further made it clear to Samudra that he hadendured severe pain in his past life and in his present life he would continue to suffer,without even a moment of bliss.Samudra begged the yogin to show him the path out of suffering and he received aninitiation from the yogin in return. He was given instructions of the four boundlessstates of mind and the four internal joys. Samudra took the instructions to heart andmeditated for three years. At the end of his meditation, he attained siddhi and wasknown as the Guru Samudrapada. He then worked selflessly to benefit the others withhis realization and attained the Dakini’s Paradise with eight hundred disciples.

7

5) Mahasiddha Lakshimikara…Laksminkara: “She Who Makes Fortune”/”The Mad Princess”

In the Dakini realm of Oddiyana, King Indrabhuti ruled Sambhola, and to cement thefriendship with his neighboring kingdom, Lankapuri which was ruled by King Jalendra;Indrabhuti betrothed his sister Laksminkara at age 7 to the son of Jalendra.Laksminkara was an extraordinary being, blessed with the qualities of the elect. Timepassed and at age 16, she was escorted to the Kingdom of Lankapuri. After hersheltered upbringing, she was terrified of entering the mundane world, when all shewished to do was continue with her practice.Due to the delay of her departure, the royal party arrived later than expected and wasdenied entry to the palace because according to them, it was an inauspicious day. Sothe princess and her retinue had to wait until the following day. She grew uneasy of hernew environment and fell into depression. And when she languished outside thepalace observing the life of the city around her, her depression deepened. It was quiteclear that the people of the city had never heard the message of the Buddha.When she finally entered the palace, she locked herself in her chamber and refused tosee anyone for 10 days. Determined that her only escape from this life was to pretendto be insane, she tore the clothes from her body and smeared oil on her body until shelooked like a wild woman. But all the while in her heart she was concentrating on hersadhanas. The prince despaired when he saw her, and all the royal physicians sent toattend her could not cure the princess. She continued the act, until one day, she wasable to escape from the palace and made her way to a cremation ground where shelived as a yogini for 7 years. A sweeper of the king’s latrines served her faithfully duringthis time, and when she gained realizations she gave him initiation. He quickly attained

8

Buddhahood without anyone knowing of this achievement except his preceptress.One day, King Jalendra got separated from his hunting party, and while he circledaimlessly in the forest, he saw Laksminkara, seated upon a jeweled throne, her bodyglowing with golden radiance. Faith blossomed in the king’s heart, and he remainedthere all night watching the event in the magical cave.The next day, the hunting party found King Jalendra and they went back to the city, butthe king could not keep himself from returning to the cave time after time. Finally, heentered the cave and prostrated himself before the yogini. Initially, she was quitedoubtful of his intentions, but the king spoke so movingly of his belief in her as aBuddha, and he begged so humbly for instructions. She then told him he could not beher disciple as his guru should be one of his own sweepers. He was told to observeclosely to find out who his guru should be.The King did as Laksminkara advised, and not long after that he discovered theindentity of the sweeper-guru and invited him to his throne room, where he seated hisguru on the throne and prostrated himself before his guru, and requested instruction.The sweeper-yogin gave him initiation by the transfer of the guru’s grace and thentaught the king the creative and fulfillment stages of the sadhanas of Vajra Varahi.For many years thereafter, Laksminkara and the sweeper performed many miraclesbefore they both ascended into the Paradise of the Dakinis.

9

6) Mahasiddha Mekhala: “The ElderSevered-Headed Sister”

They are both (with 7, Mahasiddha Kanakhala), known as the headless sisters. InDevikotta, an elderly widower was burdened with 2 unmarried daughters. It wasn’t thatbad, but the 2 girls were infamous for their playfulness and mischievous tricks.Eventually the girls were married into a fisherman’s family, and miserable theirhusbands were. Finally, the younger one suggested that they run away, but Mekhala,for the first time spoke wisely to her sister, “You know, I suspect that we deserve whatwe get. We bring it on ourselves. I hate to tell you this, but we’re going to have to stay– it isn’t going to be different anywhere else because we take ourselves with us.”At that very moment, the guru Krsnacarya passed by with 700 dakas and dakinis inattendance. Impulsively, the sisters threw themselves at his feet and begged for hisinstruction. Krsna gave them initiation and instructed them in the Vajra Varahi path thatunites vision and action.The 2 sisters meditated diligently for 12 years and successfully attained their goal.They then decided to visit their guru and seek further instruction. When they found him,they humbly prostrated themselves and walked about him in reverential circles. Theguru received them kindly, but it was quite obvious he did not know who they were.The sisters then said they were the 2 unhappy married sisters that he initiated 12 yearsago.The guru then bellowed, “ if I gave you initiation, then why haven’t you brought me anyofferings!” In reply, the sisters said they were at his service and asked what the guruwould like. Krsnacarya said “your heads!”Without any hesitation, the sisters pulled a sword of pure awareness and decapitated

10

themselves and as they made their offering to their guru, the severed heads sang abeautiful song for their guru. Krsnacarya then replaced their heads perfectly and thesisters came to be known as the Headless Yoginis.In gratitude, the sisters knelt before their guru and touched his feet in reverence. Nosooner had they done so than they attained Mahamudra-siddhi. For many yearsthereafter they worked selflessly for the benefit of all sentient beings and wereassumed bodily into the Paradise of the Dakinis.

7) Mahasiddha Kanakhala: “The YoungerSevered-Headed Sister”

With 6 (Mahasiddha Mekhala), they are both known as the headless sisters.

11

8 ) Mahasiddha Kumbharipa…Kamparipa/Kamari: “The Potter”

Kumbharipa was a potter in Jomanasri. One day, when he thought he could no longerbear to continue his work, a yogin passed by, begging for food. Kumbharipa shared hishumble means and opened up to the yogin, saying he could not stand even anotherminute at the potter’s wheel. Gazing at the potter’s wheel, the yogin gave it a spin andsaid, “Don’t you understand that all beings on the wheel of rebirth never find a momentof true happiness? From time before time there has only been suffering. Don’t gettrapped in your own little misery. All human joys and pleasures are but fleetingshadows.”Upon listening to the yogin, he begged for a sadhana, whereupon the yogin gave himinitiation and instructed him in creative and fulfillment meditation with this verse:From the soil of unknowing and ignorance Comes the clay of passion and thought To be turned on the wheel of greed and grasping Fashion six pots from the six realms Of samsaric ignorance and delusion, Then fire the pots in the flame of pure awareness.The potter understood his guru’s guidance, and meditated for only 6 months before allthe defilements of his mind were erased. As he sat in meditation, the wheel spun byitself, and pots sprang from it. When people heard he had the power of the Buddhas,they sat at his feet, ready for instruction. After many years of service, he was assumedinto the Paradise of the Dakinis.

12

9) Mahasiddha Sarwatripa… Caparipa

One day, in the city of Magadha, the head of the family of a wealthy herdsman passedaway. To honor the deceased man, his son held a great feast which lasted for manydays. On one occasion when everyone went to bathe in the River Ganges, except forthe young man’s wife who stayed home with her 3 year old child to watch over things.During this time, the guru Caparipa appeared and asked for food. The woman washonest and expressed she may be scolded for doing so. In reply, Caparipa said to findhim in the forest if anyone became angry. She listened to the guru and offered himfood and drinks.When her mother-in-law returned and saw most of the food was gone, she wasscolded, and out of anger, she carried her child and fled to the yogin. When shearrived, the yogin said “Very good!” and sprinkled mantra water which turned bothmother and child into stone – so that they would not need anything else anymore.When the relatives realized she was missing, one by one came in search for her onlyto be turned into stone, in total, there were about 300 of them.The child of that woman had certain qualities: the siddhis of the dakas, the power totransform things into gold and even produce the elixir of immortality. The familybecame famous, and the king of Campaka, out of faith, built a temple to the three: thechild, and the husband and wife. He then built another temple to the other 300 called“Many-named.” Those who have ill thoughts cannot enter the temple; if they do, theimages will beat them or worse.This temple became a center of practice, and it is said that even now, many yoginsreside there as the place hasten one’s practice results. One can attain the worldly

13

siddhis there, and while waiting for the appearance of the Victorious One, Maitreya,one can work for the benefit of living beings.

14

10) Mahasiddha Manibhadra: “She of theBroken Pot”/”The Model Wife”

Manibhadra was the daughter of a wealthy family in Agarce. As was their custom, shewas betrothed at the age of 13 to a man of her own caste, but lived with her parentsuntil old enough to take up her wifely duties. One day, while in her mother’s kitchen,the guru Kukkuripa came to her house begging for food. She welcomed him andserved him with her own hands, then asked why he chose to be as he is now and notlead a comfortable life with a family. At that, the yogin laughed and explained thepreciousness of a human birth as an opportunity to make spiritual progress and to freehimself from the wheel of rebirth. Manibhadra’s faith was kindled and her trust of theyogin made her beg for him to show her the way to liberation. The yogin told her shecould find him in the cremation grounds if she wanted more information, which waswhat she did that night.Although she had never gone out alone at night, she walked fearlessly through thestreets to the cremation ground, and when she came upon the yogin’s hut, hewelcomed her in. Recognizing the maturity of her mind and her sincerity, he gave herinitiation and empowerment. Then he instructed her in the practice of creative andfulfillment meditation. She remained in his hut alone for 7 days while she establishedherself in the practice of her sadhanas. However, when she was no where to be found,her family grew frantic, and when she finally returned, her parents beat her. With greatcalm, she defended herself stating that pure bloodline and fine reputation would notfree her from samsara, and she had been with her guru, who taught her how topractice a sadhana of liberation. At that, her parents were so impressed that they didn’targue any further, on top of that, they allowed her to practice her sadhanas one-

15

pointedly.A year passed and it was time for her fiancé to claim his bride. The family was worriedshe would not fulfill her obligations, but she accompanied her husband to her newhome with no complaint or resistance. She became a model wife, doing all and morethan what was expected of her with a good attitude. In time, she gave birth to a son,and later, a daughter.Twelve years passed in perfect harmony, and on the 13th anniversary of meeting withher guru, a tree root tripped her, causing her to break the water pitcher she wascarrying. For the rest of the day, she was nowhere to be seen. Her family searched forher and eventually found her at the place she fell. When her husband spoke to her, sheseemed totally unaware of his presence; she only had her eyes fixed on the brokenbits of the pitcher.Manibhadra remained immobile and silent until nightfall. Then she looked up, surprisedto see so many people gathered around her. She then sang a song of realization:From the beginning of time, sentient beings Have broken their vessels, and their lives end. But why do they then return home? Today, I have broken my vessel. But I am abandoning my samsara home For the realms of pure pleasure. How wonderful is the guru If you desire happiness, rely on him.Manibhadra levitated into the sky and remained there for 21 days, giving instruction tothe people of Agarce. Then she bid farewell to her family and friends, and wasassumed bodily into the Paradise of the Dakinis.

16

11) Mahasiddha Udhelipa… Udhilipa: “TheFlying Siddha”

Udhilipa was a wealthy man from Devikotta who desired to fly after discovering massesof clouds in five colors and an infinite variety of shapes. One day, the guru Karnaripacame to his door to beg for food. Udhilipa welcomed him and offered the best food hiskitchen could provide. Confessing his deepest desire, he asked the yogin if he could betaught to fly. The guru said there is a way, but it is a long and arduous one. Afterconvincing the guru that he would follow the instructions to the letter, Karnaripa gavehim the initiation of the Catuspitha-mahayogini Tantra and advised him to visit the 24great power centers where he must find where the 24 panaceas were hidden bypropitiating the 24 dakinis who guarded the panaceas by reciting each of their mantras10,000 times.Udhilipa set forth on his journey that very day. In time, he accomplished the task andthen sought out his guru for further instruction. The guru then instructed him to preparean elixir that would allow him to fly, an alchemical sadhana which took him 12 years tosucceed and gain mahamudra-siddhi. His realization gave him the power to fly. Afterserving humanity selflessly, he flew into the Paradise of the Dakinis.

17

12) Mahasiddha Tsalukipa… Caluki/Culiki:“The Revitalized Drone”

Celuka was born of low caste in Mangalapur and had always been idle in his actionand thoughts, blaming it on lethargy all the time. Nevertheless, he had been frightenedby the nightmare of samsaric existence. As he was sitting beneath a tree one day,yogin Maitripa passed by him and asked him what he was doing. Celuka revealed tothe yogin that he intended to obtain a sadhana to escape samsara sufferings.However, he lacked a master who could instruct him the proper methods and pathsand was lazy to search for one. He then made a request to the yogin for advice toovercome his laziness.Yogin Maitripa suggested that Celuka take an initiation to dispel his laziness andgranted him the initiation and empowerment of Samvara. Celuka was instructed themethods and significance of the meditation. Celuka was to meditate on his body,speech and mind and through keeping his psychic energies in the central channel ofhis body, he would eventually overcome his idle mind and attain enlightenment. Celukameditated as told for nine years, dispelling his ignorant mind.

18

13) Mahasiddha Kalakala… Kilakipala: “TheExiled Loud-Mouth”

Kalakala was born into a low caste family and was very talkative due to his previouskarma. The town people disliked him and therefore ostracized him, leading him to feelrejected and he finally went to live in a cemetery.There, a yogin came along and Kalakala shared his story. After listening to his tale, theyogin asked if he would like to use a method of liberation from the misery of the world.When Kalakala indicated that he would, the yogin initiated him into the Guhyasamajatantra and gave him instructions.Following instructions, Kalakala meditated and lost the sound of other people’s angerin the sound of his own voice; his own voice was lost in a rain of flowers; he lost theidea of flowers in the emptiness of the sky; and through this he gained the siddhi ofMahamudra. Kalakala worked for the benefit of many living beings, and with 300followers, he went to the realm of the Dakas.

19

14) Mahasiddha Kantalipa… Kantali: “TheTailor”/”The Rag Picker”

Kantali was born to a miserable trade of stitching rags together into reusable cloth.One day, he accidentally jabbed his finger and it bled profusely on the cloth he workedon for hours. Driven beyond endurance, he ran out to the forest, began to roll on theground tearing at his hair and howling like a wounded animal.The dakini Vetali took pity upon him and appeared to him as an old woman. He told histale to the dakini, and she replied, “what your story tells me is that you have sufferedsome great pain in your past life. And I fear that in your next life and the next and thenext that pain will hound you like your shadow hugs your heels. There is nothing butpain to be found on the Wheel of Rebirth.” In despair, he begged the dakini to showhim how to avoid such terrible fate and promised nothing would hinder him fromfollowing the instructions. There and then the dakini gave him the Hevajra initiation andempowerment. She instructed him on the four boundless states of mind and taught himthe yoga of identification with the guru as well as fulfillment yoga.Kantali returned home and did his best to follow, but his mind kept wandering back towork again and again. Once more the dakini appeared to him and sand a song ofguidance to him:Envision the rags you pick and stitch as empty space See your needle as mindfulness and knowledge Thread this needle with compassion And stitch new clothing For all the sentient beings of the three realmsKantali returned to his work in great peace and realized the emptiness of all the

20

elements of experience. When he understood that compassion and emptiness wereone, he gained mahamudra-siddhi. Working selflessly for others for many years, intime, he ascended to the Paradise of the Dakinis.

15) Mahasiddha Dhahulipa… Dhahuli /Dekara (rtsva thag can): “The Man of theGrass Rope”

Dhahuli was from a low caste family in Dhakara, who made a living by making ropesout of grass. One day, while tying the ropes, a large and painful wound appeared onhis hands. A yogin came along and asked what was bothering him. In reply, the rope-maker told him what happened. The yogin then told him if he couldn’t handle such asmall wound, then what he would do if reborn into an unpleasant state in the next life?At that, Dhahuli requested a method to free himself and was given the initiation whichtransfers spiritual strength and was given instructions to practice the path of realization.After meditating for 12 years with faith and vigor, he obtained siddhi and becamefamous everywhere. For 700 years he worked for the benefit of many beings. When hedeparted for the realm of the Dakas, he had 500 followers who followed him.

21

16) Mahasiddha Medhenapa… Medhina /Medhini (thang lo pa): “The Man of theField”

Medhina was a low-caste man from Saliputra. One day while laboring in the field, hesuddenly stopped and stood there. A yogin came along and asked if he would like toget away from this pain and suffering through Dharma. Medhina showed much interestand so the yogin gave him instructions on the Developing Stage and the PerfectingStage, and then set him to meditating. But the thought of plowing the fields interruptedhim, making Medhina lose his desire to meditate. He went back to his guru andexpressed his concern, where upon his guru gave him instructions that were moreconsistent with his thoughts.Mendhipa continued meditating accordingly to his guru’s instructions for 12 years, andhaving stopped various kinds of worldly conceptions, he obtained siddhi. He ascendeda tree which grew 7 talas up into the sky.Mendhipa worked for the benefit of beings in Saliputra and then went to the realm ofthe Dakas in this very body.

22

17) Mahasiddha Dhokaripa… Dhokaripa /Tukkari (rdo ka ri): “The Man Who Carries aPot”

Dhokaripa was a man of low-caste from Saliputra who always carried a pot which hefilled with whatever alms he managed to get through begging. One day, having nothingin his pot, he chanced a meeting with a yogin. He told the yogin he didn’t haveanything to offer on that day, but in reply the yogin asked if he could use the Dharma.Dhokaripa was interested, but he said he had not met any spiritual friend. At that, theyogin initiated him into Hevajra and gave him instructions to the Developing Stage andthe Perfecting Stage.Dhokaripa meditated and in 3 years, he obtained siddhi. After this, when he was seencarrying his pot around, people would ask him what his pot contained. And he wouldanswer:I carry the vessel of the Great Emptiness I am collecting the fruit of the fruit of the Great Bliss Dhokaripa has what he desires Is this not known by the fortunate?He worked for the benefit of many beings and finally went to the realm of the Dakas inthis very body.

23

18) Mahasiddha Zoghipa… Yogipa / Jogipa(dzo gi pa): “The Candali Pilgrim”

Yogipa was from Odantapuri of the candela caste, and his guru was Savaripa.Although he made great effort, he still had little wisdom. One day, his guru came to himand initiated him into Hevajra with instructions for the Developing Stage and thePerfection Stage, then sent him off to meditate. However, Yogipa was still unable tounderstand the meaning of the instructions, so he went back to his guru to express hisconcern, and made a request to perform meritorious acts by just using body andspeech.So his guru taught him the recitation of Vajra-Heruka and told him to consummate hispractice by going to the 24 great places. Yogipa practiced diligently for 12 years, andeventually purified the stains and obtained the siddhi of Mahamudra. For 5 years heaided the various purposes of living beings, and then went to the realm of the Dakas inthis very body.

24

19) Mahasiddha Gandrapa… Ghandhapa /Vajraganta / Ghantapa (rdo rje dril bu pa):“The Man with the Bell and Dorje”/”TheCelibate Monk”

Gandrapa was a prince of Nalanda but renounced the throne to be a monk, and later, ayogin. In his travels he met the guru Darikapa and was initiated into the Samvaramandala. He then travelled to Pataliputra, where King Devapala, a pious manwelcomed monks and yogins into his kingdom. The king however, had a troubled mind,he still felt he had not accumulated enough merit for his next rebirths despite being adevout man. When he heard of Ghantapa from his wife, the royal pair decided to invitethe holy man as their priest, however, the envoy they sent returned bearing news thatthe yogin refused. The next day, the king went in person to the master, prostratinghimself before Ghantapa, the king begged him to come to the palace, but Ghantaparefused again. Everyday, for 40 days the king returned to Ghantapa to repeat hisinvitation, and was refused everyday. Finally, the king’s pride was wounded andinstead of pursuing their attempt to invite the yogin, he developed hatred for the holyman to the point they offered half of their kingdom to whoever was able to prove theyogin’s virtue and chastity as merely a sham.Darima, out of greed, accepted the king’s challenge and set off to send her beautifuldaughter to ensnare the monk. Much like the king, Darima visited the yogin everyday,prostrating to him for 9 days offering him nothing but devotion. On the 10th day, shebegged him to allow her to be his patron during his summer monsoon retreat.Ghantapa refused, but Darima was persistent, returning again and again for a month.Finally, seeing no harm, Ghantapa agreed. When the rain came, the yogin retreated toa little hut Darima had constructed for him at the far edge of her property. Warily, themonk insisted only male servants bring him food, which Darima agreed. However, on

25

the 15th day, she sent her daughter to the hut. Surprized, Ghantapa insisted the girlleave immediately, but it began to rain heavily, so the monk agreed to share his hutwith the girl until the rain stopped. Unfortunately the rain continued until sunset, withthe excuse of being afraid she would be mugged by thieves, the monk allowed her tosleep outside the hut. But during the night, she became frightened and began to begfor his protection. With a sigh of resignation, Ghantapa allowed her to come inside thehut.The hut was very tiny. Inevitably, their bodies touched. Then their limbs intertwined.Before long, they had passed through the 4 levels of joy and traversed the path ofliberation to its ultimate fulfillment. In 6 previous lives, this very girl was the cause ofthe monk’s downfall, but in this life, such defilement had long since dissolved, and hehad gained the true path. In the morning, he asked the girl to remain with him and sheagreed. They became yogin and consort, and because of her service to him for 6 lives,the defilements of Ghantapa’s consort’s mind were also purified. One year later, theirchild was born.Darima never told any of this to the king, and finally at the 3rd year, when she thoughtthe time was right, she informed the king. The king was overjoyed for the monk’sdownfall and said he will visit the monk and the girl in 3 days time.When they heard the news, the girl was very fearful. When Ghantapa asked if shewanted to stay and face them down, or leave Pataliputra, she begged him to flee withher, and he agreed. However, as they were leaving, they came face to face with theking and his followers. The king, looking down at the fleeing pair demanded answersfor what he saw before him. The monk simply replied, “I’m carrying a jug of liquor, Ihave my son under my robe, and this is my consort.When the king kept on repeating the accusations of what appeared to be Ghantapa’sfault, Ghantapa hurled both his son and the jug of liquor onto the ground. This sofrightened the earth goddess that she trembled with fear. The ground gaped open anda geyser of water began to flood the entire space. The child was instantly transformedinto a thunderbolt and the jug into a bell. Whereupon the yogin, bearing thunderboltand bell, levitated with his consort into the sky, where they become the deitiesSamvara and Vajra Varahi joined in father-mother union.The drowning people screamed, declaring they would take refuge in the master, butGhantapa remained adamant in his Samadhi of immutable wrath. Suddenly, theBodhisattva of Compassion appeared. Avalokitesvara placed his holy foot over thesource of the flood and the water immediately flowed backward into the ground, and asif by magic, a stone image of the Bodhisattva appeared where his foot had trod. Itremains there to this very day.Everyone was saved. Prostrating themselves, they begged for forgiveness. Stillhovering above the assemblage, Ghantapa said “Moral concepts practiced withoutunderstanding can be the greatest of obstacles to fulfilling the Bodhisattva’s vow ofuncompromising compassion. Do not cultivate virtue and renounce vice. Rather, learnto accept all things as they arise. Penetrate the essence of each experience until you

26

have achieved the one taste.”At this, everyone was illuminated and their self-righteousness and petty prejudicevanished. Faith was born in the lotus of each heart. Ghantapa’s fame rang out to all thecorners of the earth. Possessing the power and virtue of a Buddha, the yoginascended into the Paradise of the Dakinis with his consort.

27

20) Mahasiddha Sankazapa… Pankaja /Sankaja (‘dam skyes): “The Lotus-BornBrahmin”

Pankaja was the son of a Brahman, and was named so because he was born from alotus in his parent’s peaceful garden of lotuses. His siddhi came from Avalokitesvara. Ashort while after his birth, an image of Avalokitesvara was placed near the pond oflotuses, and for 12 years Panjaka made offerings of flowers there 3 times a day byplacing them on top of the head of the image, believing it was Mahadeva.One day, Nagarjuna came and offered a flower. The image accepted it and placed itupon its own head. Upon seeing that, Pankaja became angry and thought to himself,“For twelve years, I made offerings and the image did not accept them.” Then out ofthe mouth of the image, it said: “Your thoughts were not pure. I was not pleased withyour actions.”Feeling remorse, Panjaka prostrated himself before Nagarjuna and respectfully askedto be his student. Nagarjuna initiated him and instructed him in the integration of visionand activity.Understanding this, Pankaja practiced and in 7 days he obtained siddhi. He benefittedmany living beings with his compassionate gaze and instructions on methods. Finallyin this very body, he went to the realm of the Dakas.

28

21) Mahasiddha Dhamapa… Dharmapa –(tos pa can): “The Man of Dharma”

Dharmapa means ‘the Man Who Has the Wisdom Gained by Study’. In Vikramasura,there lived a Brahman who studied diligently but was without the wisdom of criticalreflection or meditation. One day, he met a yogin who said he must have muchDharma in his mind since so much studying had been done. However, he replied thathe was not able to practice what he had learned and begged the yogin to teach him away to retain what he learned.There and then, the yogin gave him the initiation which transfers spiritual power. Hethen gave him instructions on how to integrate the many themes of the Dharma.As Dharmapa listened to the instructions the yogin gave, he understood what it allsignified. As he realized the unified wholeness of the many doctrines he had heard, heobtained the siddhi of Mahamudra. When his time came, he went to the realm of theDakas in this very body.

29

22) Mahasiddha Kuzepa… Kucipa / Kujiba(ltag lba can): “The Man with a NeckTumor”

Kucipa was from a low caste family and earned his living by working in the fields. Oneday, a tumor began to grow on his neck. It became so large and painful that he went tolonely places so that no one could see him. There, he met the holy Nagarjuna. Kucipatook faith in him and greeted him, then asked for teachings to free him of torment hewas experiencing due to previous karma, as he was unhappy due to the pain.After confirming Kucipa’s sincerity to practice, Nagarjuna initiated him into theGuhyasamaja tantra and gave him the instructions on the Developing and thePerfecting Stages. Kucipa followed Nagarjuna’s instructions carefully, and the tumoreventually disappeared. Nagarjuna then asked if he was happy now that the tumor wasgone. In reply, Kucipa said he was happy, and so Nagarjuna gave these instructions:Pain and pleasure arise from the being and non-being When free from the notions of these two extremes, How can there be pain and pleasure? Existing things themselves are empty of inherent nature.Kucipa came to excellent realization and obtained the siddhi of Mahamudra withoutmental constructions. For 700 years he worked for the benefit of living beings, andwhen the time came, he went to the realm of the Dakas with 700 followers.

30

23) Mahasiddha Dharmapa… Dharmapa(thos pa’i shes rab bya ba): “The Man ofDharma”

Dharmapa was a scholar in Bodhinagara who preached without practicing. When hegrew older and was losing his sight, a thought occurred to him: “Would it not be fittingthat I meet with a guru?” Later, a dakini spoke to him in a dream, giving himencouragement and initiation together with instructions.For 5 years he recited mantras and practiced the precepts which developed intorealized knowledge, and his body became like that of an 8 year old. He worked for thebenefit of living beings until finally he went to the realm of the Dakas.

31

24) Mahasiddha Rahulagupta… Rāhula(sgra gcan ‘dzin): “He Who Has GraspedRahu”

Rahula was born in Kamarupa into a low caste family. When he became an old man,he was severely ill treated by his family. He was very unhappy and began to think ofhis next birth, so he went to a cemetery where he met a yogin and shared his tale.Upon listening to the old man’s tale, the yogin then asked shouldn’t he be practicingthe Dharma as provision for death? In reply, Rahula said “O guru, give the Dharma tome. Even though I am old and without wealth, please give me the Dharma.” And to thatphrase, the yogin replied:The natural mind is without old age. Your nature is not dependent on wealth If, with devotion, you are able to practice the holy Dharma, I will take care of you.The yogin then gave Rahula initiation which transfers spiritual powers, and theseinstructions:Eclipse the concepts of which you have taken hold By the Rahu of non-dual experience. At the great bliss at the top of your head, The profound seed-point will arise.By the continuous integration of emptiness and bliss, You will overcome the enemies, the skandhas. The qualities of the Buddhas will arise, And lo, there will be unceasing wonders.The old man received these instructions and practiced it for 16 years, gaining the

32

siddhi of Mahamudra. He trained living beings in Kamarupa, and having narrated hisexperiences, he went to the realm of the Dakas in this very body.

25) Mahasiddha Zaledarapa… Jālandhari /Dzalandara (dra ba ‘dzin pa): “The ManWho Holds a Net”/”The Chosen One”

Jalandhara was a Brahmin from Turkhara City who was of great spirituality, and themore refined his consciousness became, the more disgusted he was for the life he sawaround him. At last, he left everything behind and went to live in a cremation ground.There, he sat under a tree and began to meditate. Soon, he was absorbed into ablissful state in which he heard a dakini speaking to him from the skies. When shespoke to him, he was overjoyed and prayed to his dakini-guru until she manifestedbefore him. She gave him the Hevajra initiation and empowerment, and instructions togather all perceptions and place them in the subtle planes of body, speech and mind.She further instructed him to meditate upon the indivisibility of appearances andemptiness.Jalandhara meditated for 7 years according to the instructions and at last he gainedmahamudra-siddhi. Many years later, after working selflessly for untold beings, he wasassumed bodily into the Paradise of the Dakinis with 300 disciples.

33

26) Mahasiddha Dhingipa… Tengipa /Tinkapa (‘bras rdung ba): “The RiceThresher”

Tengipa was the minister to the King of Indrapala in Saliputra. He and the king becamedisgusted with samsara, so they travelled to the cemetery where Luyipa lived wherethey submitted their bodies as an initiation fee. Luyipa initiated them into the mandalaof Cakrasamvara.The three, master and students then begged alms in Odissa, where the king was sold(The story of Darika). Two weeks later, Luyipa and the minister arrived at Juntapura.Here, the minister was sold for 300 gold coins to a wine-seller.The Brahman carried out his duties as a wine-seller, and eventually became the chiefof the woman’s household. One day, after finishing his chores, he was not brought hisfood because the wine-selling woman forgot to bring it over. When finally sheremembered, she sent someone to bring food to him only for the person to see 500divine maidens making offering to the Brahman, whose body was shining. When shereceived the news, she repented of what she had done and went over to the ministerand apologized for making him work for 12 years under her. She then offered to makeup for her mistake by asking him to be her object of reverence for 12 years. He did notaccept the offer but preached the Dharma to the wine-selling woman and the people ofJintapura, he gave them instructions for practice. He then went to the realm of theDakas with 700 followers.Because he worked as a rice-husker, he became known as Tengipa. He was sold tothe wine-seller because of his considerable attachment to being a Brahmin; the wine-selling woman, having taken him in, cut down his pride in caste.

34

27) Mahasiddha Kambala… Kambala /Khambala (ba wa pa / lva ba pa): “TheYogin of the Black Blanket”

Kambala was crowned king of Kankarama after his father passed away and at thesame time, his mother disappeared. Despite his double loss, Kambala ruled hiskingdom with great wisdom and virtue, and within a short time, the kingdom prospered.After 2 years, his mother returned and instead of being overjoyed with his greatsuccess, she began to cry. Sadden to see his mother cry, the king asked what was hismother upset about, and she said she was sad to see her son engaging in thewretched business of government. Upon hearing that, the young king gave his throneto his younger brother and took up residence in a monastery.After sometime, his mother came to the monastery, again she cried when she saw him,saying she was disappointed to see him still living like a king and ordered him to leavethe luxury of the monastery and go into the jungle alone and meditate.Kambala followed her instruction. He entered the jungle and took residence there, butthe local villagers soon aware of his presence, visited him and gave a lot of offerings.Once again his mother wept when she saw his condition. At that, he abandoned thejungle and took the path of a yogin, wondering from land to land. His mother appearedyet again, however this time she was floating above him in midair and he recognized atlast her true dakini form. She gave him the Samvara initiation and instructed him inmeditation, then vanished from sight.The yogin king wondered for 12 years, sleeping in cremation grounds and practiced hissadhanas until he attained mahamudra-siddhi. He levitated into the sky and there hesaw his mother, eyes swollen from weeping for he has not used his gifts for the benefit

35

of others. The yogin then came back down to earth with the intent of selfless service,he set a residence in the cave on the Panaba cliffs.However, when he took residence in the area, the dakini witches and their queenPadmadevi felt their power threatened by his presence and caused much problem forhim.One day, dressed in the black blanket that was his sole covering, he went to town tobeg for food. There, he met Padmadevi who asked him to lend his blanket to her,which he gave out of kindness. Wanting the power of the siddha, the queen tear theblanket to tiny pieces, and the dakini witches ate a piece of the blanket until only onesmall piece was left, which they threw into the fire. On the way back, Kambala asked ifhe may have his blanket back, but the queen tried to give him a new blanket insteadwhich he refused. They even offered him gold, but again he refused. Furious, hereturned to town to complain to the king and insisted for the witches to return hisproperty. However, despite all effort the king couldn’t do anything.So the yogin went back to his cave and meditated. The witches then plotted to defeatthe master, but Kambala got wind of their intention and hatched a counterplot, chantinga powerful mantra and turned them into a flock of sheep. The war between the masterand the witches brought the business of the kingdom to a halt. Finally, the king decidedto put an end to this and summoned both of them to his court. But when the witchesstill remained unrepented, the master, in a voice like thunder said “Vow to protect thetruth or I will send you this very instant to Dharmaraja, Lord of Death.”In fear, the witches vowed to do as they were told. The master then warned if theywere to break their vow, they will be transformed into a cart horse. The witches thentook refuge in Buddha, swearing to abide by his precepts. When they were given aceremony of purification they all vomited up scraps of the master’s blanket. Happy tohave his one piece of clothing returned to him, he gathered the scraps and sewedthem back together, except for the small part which was burnt is forever gone.After many years of peaceful, selfless service to humanity, he was assumed bodily intothe Paradise of the Dakinis.

36

28) Mahasiddha Kukuripa… Kukkuripa (kuku ri pa): “The Dog Lover”

Kukuripa, a Brahmin from Kapilavastu who was puzzled over the problems ofexistence came to place his trust in Tantra, and in time chose the path of renunciation.He began his itinerant career by beffing his way slowly toward the caves of Lumbini.One day, on his journey, he heard a soft whining in the bushes. When he investigated,he found a puppy so starved that she could no longer stand. Taking pity of thecreature, he carried her with him on his journey, sharing the contents of his beggingbowl, and watching with delight as she began to grow strong and healthy.The two were often each other’s company and while Kukkuripa was in the continuousrecitation of his mantra, the 12 years passed so quickly. The yogin then attained themagical powers of prescience and divine insight. The gods of the 33 Sensual Heavensnoticed and invited him to their paradise to celebrate his achievements. He acceptedthe invitation and embarked upon a ceaseless round of self-indulgent feasting andpleasure.While on earth, his faithful dog waited patiently for Kukkuripa, finding food only placesclose to the cave. On Kukkuripa’s side, despite all the luxury, he has not forgotten hisloving companion and misses her dearly. Again and again he told the gods he had toreturn but they kept persuading him to stay. One day, he looked down from theheavens and realized his loyal dog was pining for him. Kukkuripa’s heart ached for herand immediately, he descended from paradise to rejoin her in the cave.The dog was filled with joy when she saw Kukkuripa, but as soon as he sat down andbegin to scratch her favorite spot, she vanished. There before him, stood a radiantlybeautiful Dakini. She praised him for overcoming temptation and taught him how to

37

achieve the symbolic union of skillful means and perfect insight. He soon attained thestate of supreme realization, and for a long time he engaged in selfless service. In duetime, he ascended to the Paradise of the Dakinis with a vast entourage of disciples.

38

29) Mahasiddha Tantepa… Tandhepa /Tandhi (cho lo pa): “The Dice Player”/”TheGambler”

Tantepa was a compulsive gambler. Most of the time he managed to break even, butthen he met a fateful losing streak. He continued gambling even then, lost everythinghe had and even continued on credit. Eventually, he had to run away, but his creditorsfound him and beat him half to death.After the beating, at nightfall, he managed to crawl away to a cremation ground to hide.There, he met a yogin who shared his meal with Tantepa. When asked if he wasrobbed, Tantepa said he have robbed himself for being a compulsive gambler. Havingnothing else to lose, the yogin asked if he wanted to try meditation. Tantepa replied ifthere’s a meditation he could practice without giving up gambling, then he may try. Atthat, the yogin gave the gambler initiation and empowerment, and gave himinstructions to visualize the three realms and see that the nature of the mind asemptiness, like his pocket is now.Tantepa meditated diligently on his guru’s instruction and as he did, all of this thoughtsand beliefs about the nature of the 3 realms dissolved into the true reality of their ownempty spaciousness. He became a renowned teacher and the very last song he sangto his disciples was:Had I not knkown sorrow and remorse,How could I have entered the path to release?Had I not placed my trust in a teacher,How could I have attained the ultimate power?Than he levitated to the height of seven palm trees and entered the Paradise of theDakinis

39

30) Mahasiddha Bhendepa…Bhandhepa /Bade / Batalipa (nor la ‘dzin pa): “He WhoHolds the God of Weath”

Bhandhepa was from the land of Sravasti, an icon-painter and his guru was masterKrsnacari. One day, while he was abiding in the sky, he saw a holy arhat walkingthrough the sky dressed as a monk, radiant and majestic. Bhandhepa was amazed atthis sight, and when asked who the wondrous man was, Visvakarman told him the manis a holy arhat who has abandoned the defilements.Bhandhepa, inspirted to be just like the arhat, returned to Jambudvipa to request theDharma from Krsnacari, who initiated him in the Guhyasamaja and gave himinstructions on the Four Immeasurables as methods of yogic protection.After developing compassion, happiness, friendliness, and equanimity in meditation, hepurified all the poisons of delusions and wrong views. He then obtained Mahamudrasiddhi. For 400 years Bhandhepa worked for the welfare of living beings in the six greatrealms of Sravasti. Then went to the realm of the Dakas with 400 followers.

40

31) Mahasiddha Khanapa… Kānhapa /Krsnācharya (nag po pa): “The DarkMaster”/”The Dark-Skinned One”

Kanhapa showed early promise and took ordination in Somapuri where he wasinitiated into the mandala of the deity Hevajra by his guru Jalandhara. After 12 years ofpractice, he was rewarded with the vision of Hevajra. Inflated with pride, he was certainhe gained his goal; but a scolding dakini appeared and warned him that his vision waspart of the preliminaries. Chastened, he continued his practice.However, he could not resist testing his achievements from time to time, and everytimehe does it, the scolding dakini will return to send him back to meditation. But on thefourth occasion that he roused himself from his meditation, seven royal canopiesfloated above his head while 7 damaru skull drums filled the air with sound. He thentold his disciple that no one can tell him he haven’t reached his goal and took off for theisland of Lankapuri with 3000 disciples. When they reached the straits, he decided toshow off his prowess and began skipping across the surface of the water thinking“even my guru cannot do this.” But no sooner had he spoken the fateful words than hesank beneath the surface of the waters. The waves soon deposited him on the edge ofthe sand and as he turned over his back to spit sand out of his mouth, he saw his guruJalandhara floating in the sky above him.To his guru, Kanhapa confessed his pride and its consequences. Jalandhara laughedand instructed him to go to Pataliputra in search of one of his pupil, a weaver, and todo everything the student of his asks.Kanhapa then went to Pataliputra, there he left his disciples outside the city to look forthe weaver with his penetrating gaze. Soon he located the weaver, and begged theyogin to teach him the ultimate truth. After he promised to do whatever the weaver say,

41

the weaver then asked Kanhapa to eat a piece of flesh from a fresh corpse. Kanhapatook out his knife and began to cut the body, but the weaver scolded him and thentransformed into a wolf himself and began feeding on the corpse. “You can only eathuman flesh in animal form,” he told his astonished pupil.Next, the weaver squatted down and defecated. He then took one of the 3 pieces ofexcrement and asked Kanhapa to eat it. Kanhapa however refused, whereupon theweaver ate one piece himself, gave the second to the celestial gods, and the third tothe Naga serpents.Then they returned to the city, where the weaver bought 5 pennies worth of food andliquor, and invited all 3000 of Kanhapa’s disciples to eat. Although the food was barelyenough for one person, but as if by magic, endless quantities of food appeared. Thefeast lasted for 7 days and still there was no end in sight to the offerings. The weaverthen gave them instructions, but Kanhapa refused to listen.He traveled on and on, and at the outskirts of Bhadhokora he met a young girl beneatha tree laden with ripe fruit. He greeted the girl and asks if he might pick some fruits, butthe girl refused to allow. However he became angry and plucked the fruit with hispowerful gaze. No sooner had the fruit fallen than the girl sent it directly back to itsproper place with her equally powerful gaze, revealing her true dakini nature. ButKanhapa, instead of propitiating the dakini, he cursed her with a mantra so powerfulthat she began bleeding profusely from every orifice. When a crowd gathered andmuttered how wrong the doing was, he realized his mistake and undo the curse, butthe girl already uttered a counter curse upon him. He fell to the ground vomiting andbleeding violently. He then called his faithful dakini companion Bhande and begged herto bring him a certain herb to cure him.Bhande rushed off to find the herb and travelled for 7 days, but on her journey home,she met an aged crone weeping by the side of the road. Unfortunately Bhande failed torecognize the crone, whom was the seductress that cursed her master, and was leadto believe that Kanhapa has died. Upon hearing the news, Bhande threw away theherb, and continued on her way. She expected to see smoke of the funeral pyre, butinstead, she found her master still alive but near death. Bhande began to weep andtold Kanhapa how she was tricked.Kanhapa prepared for death, knowing he only had seven days to instruct his disciplesbefore he left for the Paradise of the Dakinis. He taught them the sadhanas that is nowknown as the Beheaded Vajra Varahi.After Kanhapa breathed his last, Bhande searched for the mundane dakini and whenshe discovered the dakini, she cursed her with a spell so terrible the dakini remained ina mordant state forever after.

42

32) Mahasiddha Dombhipa… Dombipa /Dombipāda (dom bhi he ru ka): “He of theWasher Folk”/”The Tiger Rider”

Dombipa, the king of Magadha, was initiated by the guru Virupa into the meditationrites of the Buddha-deity Hevajra. This practice gave him much magical power, yet hekept them hidden. Magadha through him, what was once a place ravaged by war,poverty, famine, and crime turned into a prosperous kingdom. Many years later, atroupe of low-caste wandering minstrels performed for the king. Through out theentertainment, the king could not take his eyes off a young girl, the 12 year oldperformer who was untainted by the world. She had all the qualities of a lotus child, apadmini, and the king decided then and there to make her his spiritual consort.Although a union with a low-caste was not allowed, the king paid no attention to thatand paid for the girl, her weight in gold. For many years, their mystic union was hidden,but in the 12th year their secret was discovered, and the king and his consort wereforced to leave, disappearing into the jungle where they devoted themselves to thepractice of tantric yoga.When Dombipa left, the kingdom of Magadha began to decline. In despair, the newking (Dombipa’s son) ordered a council and accumulatively they decided the old kingshould be asked to return, and a search team was dispatched to find him. They lookedhigh and low for Dombipa for weeks, and finally one day when they were about toreturn home in failure, they saw Dombipa and his consort in a tranquil environment inthe forest. Afraid to intrude upon the royal solitude, they rushed back to report whatthey witnessed, and another team was sent, this time more properly equipped withmessages, pleas, and prayers to invite the king to return. When the king received theirmessage, he agreed to return in 2 weeks. On the day of his return, thousands of

43

people lined the route to greet him, and the king, brandishing a deadly snake as awhip, emerged from the jungle riding with his consort on the back of a pregnant tigress.Frightened, the people fell their knees and begged him to govern their country onceagain.However, the king replied, “How can I possibly do as you ask? You drove me awaybecause I had lost my caste status by consorting with a woman of low birth. Casteless,I cannot rule.” The people began to wail, but the king took pity on them and orderedthem build a funeral pyre, where he and his consort shall be burnt and their rebirth willbe absolved. For seven days it perfumed the air and for seven nights it lit the sky asbrightly as the sun. The fire mysteriously disappeared on the 8th day, and hovering inthe air was a lotus-shaped cloud where the king, in the guise of the Buddha-deityHavajra in ecstatic union with his consort sat.The king then said to all, “if you can find it in your hearts to do as I have done, I willstay to govern you.” However, he was met with protests. Disappointed, the king sigheddeeply and his form began to be increasingly transparent. His last words were, “Myonly kingdom is the kingdom of truth.” Whereupon he dissolved into perfect awarenessand pure delight, to dwell forever in the Paradise of the Dakinis.

44

33) Mahasiddha Kankana… Kankana /Kikipa (gdu bu can): “The Bracelet Wearer”

Kankana was the King of Visnunagara whose kingdom was fully developed and did notlack any desirable qualities. One day, a yogin came to the place asking for alms. Whenthe king met the yogin, he asked for a method of practicing the Dharma which does notforce him to give up everything thing, or wearing patched clothes and eating alms.The yogin then said there is a method, so the yogin instructed the king to give up hispride and attachment to the shining bracelet on his arm, and to combine theunattached mind and the light of the jewels into one, and meditate.The king then directed his mind to the bracelet on his left arm and meditated. Havingexperienced the mind itself through these objects of desire, he obtained siddhi in 6months. When his assistants say a circle of countless divine maidens around the king,they requested instructions from the king. He preached his court and to various peopleof Visnunagara. After 500 years, he went to the realm of the Dakas in this very body.

45

34) Mahasiddha Dhubipa… Dombipa /Dombipāda (dom bhi he ru ka): “He of theWasher Folk”/”The Tiger Rider”

In Saliputra, there lived two men of the washerman caste, father and son, who madetheir living by washing clothes. One day, a yogin came along and begged food fromthem. They gave alms to him and also asked if they could wash his clothes. The yoginthen replied there is no good to him to wear clothes cleansed only by an externalwashing if he do not purify the stains of the three inner poisons. The two men thenasked for instructions at which the yogin initiated them into Cakrasamvara and gavethem the instructions, and blessed them with mantras, mudras, and samadhis. Theymeditated for 12 years, purifying their bodies by mudras, their speech by mantras, andthe stains of their minds by Samadhi.Having meditated on the mind as inseparable from the Developing and PerfectingStages, they purified body, speech and mind. When they attained the siddhi ofMahamudra, the clothes were cleansed by themselves without the men having to washthem. When the people saw this, they realized that the washermen had perfectedthese qualities. The two men worked for the benefit of sentient beings, and after 100years, went to the realm of the Dakas.

46

35) Mahasiddha Karnarepa… Karnaripa /Āryadeva (‘phags pa lha): “The One-Eyed”/”The Lotus Born”

At birth, Aryadeva sprang magically from the pollen filled heart of a lotus flower. Soonhe was ordained in Sri Nalanda and in time, became the abbot of the monastery.However, after many years of selfless service, he grew restless and feels that he hadnot realized his own perfect potential. Finally, he decided to search for the guruNagarjuna in hope to gain ultimate knowledge. On his journey, he chanced a meetingwith a humble fisherman whom he recognized as the Bodhisattva Manjusri. Aryadevaprostrated and presented him many offerings. When Manjusri offered to grant him afavor, the abbot asked if he could tell him where Nagarjuna was.Manjusri pointed him the direction and Aryadeva set of to search for Nagarjuna. Soonhe came upon a humble hut of woven grass. There he saw Nagarjuna and prostratedhimself before the master. Nagarjuna sensed an extraordinary presence and agreed tohis pupil’s desire for instruction. He gave him initiation in the mandala of Guhyasamajaand taught him the accompanying precepts and allowed Aryadeva to remain with himto practice his sadhanas.Each day, the two masters journeyed to a nearby town to beg for food, but Nagarjunahad the greatest difficulty getting offerings while Aryadeva would come back with afeast. After awhile, Nagarjuna grew cranky told Aryadeva to eat only what he can liftwith the point of a pin. Aryadeva obeyed, but soon the women of the town preparedcunning little barley cakes and balanced on the point of a pin, which he offered to hisguru. However, the guru grew suspicious and forbade him to enter town. From then on,Nagarjuna would beg for them both.The next day when the master went to town, a beauteous tree nymph appeared

47

bearing a feast for Aryadeva. When Nagarjuna returned, his pupil told him about thevisit and the master called out for the nymph asking why she have not appeared beforehim but to his disciple. The tree nymph chastised the guru, and said because Aryadevais free and pure while Nagarjuna have traces of passion embedded. The guru reflectedon that.That very day, Nagarjuna perfected his elixir of eternal youth and anointed his tonguewith a few drops. But when he handed the bowl to his disciple, Aryadeva threw thecontents to a dead tree which immediately sprang into full blossom. Shocked,Nagarjuna asked his pupil to replace the contents of that bowl, and obedient as ever,Aryadeva took a bucket of water and peed into it. Then he stirred the contents with atwig and handed it to his guru. Stating that he have made too much, Aryadevasplashed half the contents onto another dead tree and it also restored to radiant life.Nodding his head, Nagarjuna said, “it’s quite obvious to me that you’re already fullyrealized. Why do you insist on staying in samsara?” whereupon, Aryadeva was infusedwith ecstasy and levitated to the height of 7 palm trees. Fully liberated from birth, asare all the lotus-born, he needed only a word from his guru to convince him of what hehad been too innocent to see before.He began teaching the Buddha’s message to all beings, aiding them to bring theirminds to maturity. And when he finished his labors, he turned the soles of his feet tothe sky, placed his palms together in adoration and prostrated himself before his guru.And as the heavenly host gathered to shower flowers down upon him, he simplyvanished.

48

36) Mahasiddha Santipa… Sāntipa /Ratnākarasānti (a kar chin ta): “TheAcademic”

Santipa is a renowened preceptor from Vikramasila. When King Devapala ruledMagadha heard of his fame, the king sent a royal messenger along with a bountifuloffering to invite Santipa to his kingdom. After some contemplation, Santipa decided itwas his duty to go and so took sail with 2000 monks along with many scriptures. Hisarrival was celebrated and in Sri Lanka the great teacher remained for 3 years,teaching many doctrines and techniques of the tripitaka to the king and his subjects.When Santipa left, he decided to take the longer route home. It was here where he metKotalipa who became his disciple. When he reached the monastery, everythingreturned to normal. Time passed and Santipa grew old. When he reached his 100th

birthday, he retired and began a 12 year period of contemplation.During those same 12 years, Kotalipa too entered retreat. While Santipa was practicingdiscursive contemplation, Kotalipa was absorbed in the essential nature of reality, andhis nondiscursive, thought-free meditation led directly to mahamudra-siddhi. In time,Santipa returned from his retreat and was much acclaimed by his students.When Kotalipa attained mahamudra-siddhi, Indra, lord of the gods came to celebrateand invited him to enter the 33 sensual paradises. But the yogin can only think of hisguru and refused the invitation. In his invisible awareness body, Kotalipa transportedhimself into the presence of Santipa, and prostrated himself before his guru, but noone could see him, not even his guru, so he materialized his physical body andrepeated his homage.However, his guru had no memory of him, but when Kotalipa mentioned on how theymet, Santipa recalled the incident and then kindly he asked, “what results have you

49

obtained from your meditation?” The student told Santipa that through his greatinstruction, he attained mahamudra-siddhi and the existential mode of pure awarenessand emptiness.A great realization dawned upon Santipa. He realized that during all those years ofteaching he had neglected true spiritual discipline. He said that he have neverexperienced the perfect reality he taught all those years and asked his student todemonstrate the results of the meditation. Thus it was that student become teacher,and teacher become student. Kotalipa took Santipa to a retreat and revealed to him themany qualities of the dharmakaya, thus returning the gift of instruction.Santipa spent another 12 years in meditation, and then, he attained mahamudra-siddhi. With the attainment of true bliss, he realized that all his book learning and allthe gifts he received were hollow. The years remaining to him he spent in faithfulservice to others and in the end, he too gained the Paradise of the Dakinis.

50

37) Mahasiddha Vinapa… Vīnapa /Vīnapāda (pi vang pa): “The Lute Player”/”The Music Lover”

Vinapa was the only son of the King of Gauda who loved the sound of music. Hepestered the court musicians until they agreed to teach him to play the tambura, a fourstring instrument; and later the vina, a seven string instrument. He loved playing thevina so much that he could hardly bear to set it down to take a few morsels of food.However, his obsession worried his parents and the court for he is the heir to thethrone. His parents then summoned a highly trained yogin called Buddhapa in hopeshe could wean the prince away from music.At their first meeting, the prince recognized Buddhapa as his master and prostrated tothe yogin. They then sat down to speak deeply about life and death and all that liesbetween and beyond. Knowing that the prince is ready for spiritual training, the yoginasked if the prince was ready to take a sadhanas. The prince replied, “My music is mysadhanas, venerable yogin. Nothing matters to me but my vina and the sound of thetambura. The only sadhanas I would practice is one that I could learn withoutabandoning music.” So Buddhapa taught the prince a musical sadhanas whereupon heinitiated the prince and instructed him to meditate continuously upon the sound of theinstrument but he must free himself of all distinction between the sound that is struckand what the mind perceives, to cease all interference with the sound, conceptualizing,critical and judgemental thought, and to contemplate only on pure sound.The prince practiced the percepts he had been taught for 9 years and attained thestate of mahamudra-siddhi.He performed wondrous deeds. He could foretell the future, read people’s thought, andappear in more than one place at the same time. It was said that he had gained his

51

siddhi directly from the deity Hevajra himself. All his long life he taught multitudes ofbeings how to find release from the bonds of existence, and when he completed histask, he was assumed into the Paradise of the Dakinis.

52

38) Mahasiddha Khadgapa… Khadgapa /Pargapa / Sadgapa (ral gri pa): “TheSwordsman”/”The Master Thief”

A son was born into a low-caste family of farmers in Magadha was a joyous event,however, it turned sorrowful when the boy grew up to be a thief. One day, wanting toescape from harmful pursuers due to his misdeeds, he hid himself in a cremationground for several days. While he was there he chanced to meet the yogin Carpatipracticing his sadhanas. When the boy asked Carpati what he was hiding from, theyogin replied, “I’m trying to dodge the repetitive cycle of birth and death on the Wheelof Existence. So I’m meditating.” Out of curiosity, he boy asked what was the purposeof such practice, the yogin said there’s a big payoff, one which the boy can achieve tooif he practice the Buddha’s teaching. However, the boy had no interest in meditatingbut instead asked if the yogin know a siddhi of invincibility that can protect him whenhe steals. Carpati said he does, and so gave the thief initiation, empowerment, andinstructed him to circle around the statue of Avalokitesvara in the temple Gauri-sankarlocated in Magadha for 21 days, non-stop day and night. He also said at the end of the21 days, a large snake will glide out between the feet of the statue and the thief mustseize it by the head without fear to gain the siddhi he desires.The thief then took off for the temple, and followed the guru’s instruction to the letterand at the end of the 21st day, a large black snake glide slowly across the floor.Fearlessly, the thief seized it by the head, and then there came a ferocious thunderclapand a blinding flash of light. And there, held in Khadgapa’s fist, the most beautifulsword that glowed radiantly. Suddenly, all the defiling delusions of Khadgapa’s mindwere made as palpable, and as he beheld these shadows of the mind, the cutting edgeof the light severed them from his being. He was then free of defilement and gained the

53

siddhi of the sword, one of the eight great magical powers. For the next 21 days, theformer thief taught the Buddha’s message to all the people of Magadha. He thenexpressed his realization and was assumed into the Paradise of the Dakinis.

54

39) Mahasiddha Tsamarepa… Camaripa /Tsamaripa (lham mkhan): “The Leather-worker”/”The Divine Cobbler”

There once lived a humble cobbler in eastern India in the town of Visnunagar. Heworked all day long, making and repairing shoes while thinking he wasn’t meant to bea cobbler all his life. One day, he chanced a meeting with a monk, throwing down histools; he dashed to the street and prostrated himself to the holy man.Camaripa said to the monk, “I am sick and tired of this life of endless toil, passion, andstupidity. I have always wanted to follow the Buddha’s path but have never had thechance before. Please, venerable sir, teach me something that will benefit me in thisworld and the next.” The kind monk, said he would be pleased to instruct him, and withjoy Camaripa agreed and invited the holy man for dinner. He then rushed home andtold his family, they began cooking and cleaning the house to prepare for the arrival ofthe honored guest.When the monk arrived, with respect the family begged the monk to be seated andwashed his feet. The humble feast was served and afterward, the cobbler’s wife anddaughters offered him every comfort, including a massage. The monk was delightedwith the generous welcome, and gave both the cobbler and his wife initiation andinstructed the cobbler to visualize his shoemaking as his sadhanas.So, for 12 years, the cobbler practiced his sadhanas, forming out of his meditation andas all impediments vanished from his mind, he attained mahamudra-siddhi.Visvakarman, the god of arts and crafts came to the shoemaker’s shop with hisrentinue. As the cobbler sat looking on, detached from all worldly things, the godhimself took up the tools and leather lying on the workbench and began making shoes.When the people of Visnunagar heard of this miracle, they came to see it for

55

themselves. They then prostrated at the feet of the cobbler-yogin and begged him forinstruction. He taught them about the indispensible benefits of the guru’s instructionand then explained the workings of many different doctrines and techniques. In duetime, he ascended in his own body to the Paradise of the Dakinis.

56

40) Mahasiddha Tantipa… Tantipa /Tantipāda (thags mkhan): “The Weaver”/”The Senile Weaver”

There was once a fine weaver who lived in Sendhonagar. He worked very hard andmanaged to build a prosperous trade, a skill he later imparted to his many sons thatbrought greater wealth to the family. As time passed, at the age of 89, the old man’swife passed away. Deeply sadden from his lost, he aged swiftly and became senile,unable to care for himself. His daughters-in-law began looking after him for quite sometime, however, the constantly complain and eventually banished him from thehousehold into a grass hut out in the garden which they built for the old man. Althoughthey continued to care for the old man’s basic needs, he grew bitter and angry.One day, the guru Jalandhara passed through Sendhonaga and among those heapproached for food was the weaver’s eldest son. The family invited the holy man andtreated him well, but when invited to stay the night, Jalandhara refused, saying that itwas not his custom to sleep on comfortable beds indoors. Jalandhara then went out tothe garden, and as he was about to fall a sleep, he heard an old voice speaking toitself. A conversation started and soon, Jalandhara spotted the hut and at the oldman’s invitation he entered the hut, sat down, and listened to the old man’s tale of woeon how hollow life’s promises are.The guru thought for a moment and replied, “everything we make or do is but apassing show. Everything that enters into existence enters into suffering. Everything ishollow illusion. Only in nirvana can peace and happiness be found. Would you like meto give you the instruction that prepares one for death?” With a firm and sure voice, theold man replied “Yes. The guru then initiated him into the mandala of Hevajra, andthought him how to meditate.

57

For the next 12 years, he practiced diligently. During this time, he attained certainpowers but it remained secret until one day, during a family celebration, the wife of hiseldest son went to his hut to send the old man a platter of food. When she entered thehut, she was the old man suffused in a lamp-like radiance, sitting in a circle of fifteenbeautiful girls, each feeding the weaver of the most sumptuous food. By morning, theentire city heard of the amazing tale and people came to stare, some even prostratedthemselves before the hut.When the weaver emerged from his hut, he was no longer a senile old man, but hadtransformed into a 16 year old boy, radiating such magnificent bright like, and a bodythat was like a highly polished mirror. He came to be known as the guru Tantipa, fornumerous years he spent it on selfless acts and later assumed into the Paradise of theDakinis.

58

41) Mahasiddha Putalipa

Putali was a man of low caste in Bengal. One day, a yogin begged for alms, and hebrought the yogin food and drinks, and taking faith in him as his guru. He was initiatedinto Hevajra and given instructions. The yogin also gave him a thanka of Hevajra andasked him to practice and use the thangka as he beg for alms from city to city.Putali practiced for 12 years and attained siddhi, though he did not have completerealization. One day, Putali went to the king’s palace. The king saw him painting and achallenge came up. The yogin said to demonstrate his god will be the god of gods, hewill paint the king’s god above and place the Buddhist deity below, but soon theBuddhist god will be on top. In reply to that, the king said he will become a Buddhist ifthat occurs. So, it happened and when they looked at the painting, the king’s god hadleft its place and the other one was there instead. Astonished, the king took the yoginas guru and entered the Dharma. For 500 years Putali worked for the benefit of livingbeings. Finally, with 600 followers, he went to the realm of the Dakas.

59

42) Mahasiddha Dharikapa… Dārika /Darikapa (smad ‘tshong can): “Slave-Kingof the Temple Whore”

The Guru Darikapa was once the King of Pataliputra, known as Indrapala then. Oneafternoon, the king passed by the market on his return from hunting and all the peoplebowed down before him. Among the crowd, the kind recognized the siddha Luipa. Theking admired Luipa as a fine handsome man so much so that the king wanted to offerhim a good life in the kingdom. The king intended to treat Luipa by fulfilling all hisdesires. The king even went to the extent of suggesting that Luipa was to be given thekingdom and even marriage to the king’s daughter if he wishes so.However, Luipa was not tempted by the material goods and rebuked the king’s offer.The king felt a sudden revulsion for his hedonistic life upon reflection of Luipa’s act.The king then decided to renounce his possession of material goods, status and powerand to turn to the Dharma. The king’s minister crowned the king’s son to the throne tosettle the kingdom’s affairs and with the king, both of them journeyed to Luipa’sresidence.Upon arrival at Luipa’s residence, the king and the minister were granted the initiationof the mandala of Samvara. However, the king and minister had nothing in return toLuipa for the initiation hence both of them were made slaves to serve their Guru, Luipa.They accompanied their Guru to Orissa and settled at the land for a while, begging forfood. Later on, they arrived at Jantipur, a densely populated city.In Jantipur lies a great temple that housed seven hundred dancing girls performingworships. Luipa seek the mistress of the temple, Darima and asked if she was willingto buy a male slave. Darima inspected the king’s appearance and took a liking. Sheoffered one hundred tolas of gold to buy him as a slave. The trade came with imposed

60

conditions that granted the king a space to sleep alone and to be freed once he hadpaid his debts. Luipa received Darima’s payment and departed with the minister.At the temple, the king served Darima conscientiously for twelve years. He becamerespected as the master of servants. One day, a king, Kunci came to the temple with afortune to spend on worldly pleasures. One night, as Kunci took a stroll outside thetemple for a rest from the pleasures in the temple, he spotted the slave-king sittingupon a throne, served by fifteen girls. He then realized the concealed, true status of theslave-king and swiftly informed Darima.Darima was immediately filled with shame of her treatment of her slave and showedproper respect of prostration to the slave-king. She begged for his forgiveness and inreturn she promised to venerate the slave-king for twelve years. The slave-king turneddown the request but Darima, Kunci and the girls in the temple became his disciplesinstead.The slave-king became known then as the famous Guru Darikapada and he attainedthe Dakini’s Paradise.

61

43) Mahasiddha Sorangipa… Courangipa:“The Limbless One”

Courangi was a prince whose limbs had been cut off. He was given initiation andinstructions on the vase-breathing technique by Acinta. His guru told him “When youobtain siddhi, your body will become as it was before you were harmed.” Courangimeditated as he was told.12 years later, a group of royal merchants carrying many precious things, travelledthrough the area Courangi was residing. The area was well known for robberies, so themerchants were extremely careful. At night fall, Courangi heard the sounds of themerchants’ footsteps and called out “Who is it?” The merchants, afraid that Courangicould be a robber replied, “We are coal dealers.” The prince then replied, “So be it.”When the merchants arrived to their destination, to their surprise, all their preciousitems has turned to coal. They tried to think how such a thing could happen. Finally,they recalled on their meeting with Courangi and decided to return to the woods whereCourangi resides. There, they met the limbless prince and told their story to him,requesting him to remove his words of truth. The prince said he had not intended fortheir items to turn to coal, and may whatever precious things there were return to as itwas before.The merchants returned home and saw that all their precious things have returned asbefore. They returned to the prince with gifts and told him what has occurred. Theprince then told them the words of his guru, Acinta, and then said, “Let my bodyresume its former state.” With that, the prince became whole again.The prince attained all the power of siddhi and performed miraculous things. But hisdoctrines were too important to give to men, so he gave them instead to the tree he

62

meditated under for the past 12 years. The tree became immortal, and it still exists.

63

44) Mahasiddha Goraksa… Goraksa (baglang rdzi): “The Immortal Cowherd”

Goraksa was the son of a poor incense seller, who was employed as a cow herder. Itwas a simple life, but Goraksa enjoyed the countryside and the company of theanimals. One day, Minapa appeared to Goraksa and pointed into the distance and toldhim, the vultures circling in the distance is awaiting the death of a young prince whowas gravely wounded from the lost of all his limbs. Minapa then asked “who would carefor the prince?” Immediately, Goraksa replied he would and went to save the princewhile Minapa helped him watch after the herd. Goraksa cleaned and bound thewounds with bandages torn from his own clothes and made the prince feel ascomfortable as he could, then returned to Minapa to report what was seen and done.Minapa ask, “Will you find a way to feed him?” and Goraksa replied he will share half ofthe food and drinks he receive from the owner of the herd every morning and evenings.Minapa was happy with the boy and instructed him on how to care for the prince, whichis to provide him the four basic functions of life: eating, drinking, sleeping, anddefecating.Upon that instruction, Minapa went back to the prince and build a comfortable shelterwith branches and leaves. Each day thereafter, Goraksa shared his food and drinks,bathed the prince, cleaned away the excrement, and did all that was needed for theprince’s comfort. 12 years later, the prince, to whom Minapa thought the yoga for theregeneration of limbs, regained his mobility through his regenerated limbs, and torepay Goraksa’s kindness, he offered to reach Goraksa how to meditate. Goraksa wastouched, but declined as he already have a Guru of which he has been followinginstructions from.

64

When Minapa returned, Goraksa updated him on all that has happened. Very delightedof his student’s diligence and faithfulness, he gave Goraksa initiations andempowerments, and carefully instructed him in the precepts he should follow.Goraksa then travelled to practice meditation according to Minapa’s instruction andattained a more mundane level of awareness. Minapa appeared before him again, andtold him he can only attain awakening by liberating one hundred million beings.Filled with enthusiasm, Goraksa began initiating anyone who would stop and listen tohim, however, he neglected to make careful assessment of his students’ ripeness forinstruction. This upset the Great God Mahadeva, who appeared before Goraksa towarn him to only instruct those who come to him and request teachings. From then on,Goraksa thought only to those whose karma had prepared them for initiation and tothis very day, he continues to teach to those who are pure in mind and ready forinstructions.

65

45) Mahasiddha Nigunapa… Niguna /Nirgunapa (yon tan med pa): “The Manwithout Qualities”/”The EnlightenedMoron”

Niguna was the son of a low caste householder in Purvadesa. He was very lazy andwas indifferent to what others considered good or evil. In such a state, he went to aquiet place where he met a yogin. The yogin invited him to the city to ask for alms, buthe merely replied negatively if they didn’t get anything. Out of compassion, the yogingave food to him and as he ate, the yogin asked if he was frightened of death. Nigunasaid he is afraid, but have no way to deal with it, and if there were a method, he wouldpractice during the time he sleeps. So, having a method, the yogin initiated Niguna andgave him instructions on conjoining emptiness and appearances.Listening to his guru’s instructions, while gathering alms, Niguna practiced. When heproduced the realization of Total integration and the clear light, he attained siddhi. Hedemonstrated the path which does not split appearance and emptiness. Then, hewiped out all the marks of delusion and attained the siddhi of Mahamudra, and thenwent to the realm of the Dakas.

66

46) Mahasiddha Kiralawapa… Kirava/Kilapa(rnam rtog spang ba): “He Who AbandonsConceptions”/”The Repentant Conqueror”

Kirava was the king of Grahara, who enjoyed an extensive domain which led him topillage the realms of other kings and enjoy them as well. One day, he led his army toanother land. Everyone fled away except the women, who were unable to get away.When the king heard the women wailing, he asked his ministers about it. Upon hearingthe straightforward answer from his ministers, he grew sad and compassion arose inhim. He instructed to let the women be reunited with their families. He also gave manygifts to those who had no food, then reflected that he need to practice the Dharma.While he was having such thought, a yogin came to ask for alms. The king gave theyogin an abundance of food and drinks, and received a teaching on the FourImmeasurables. The king then asked for more teachings, and the yogin initiated himinto Cakrasamvara and set him to meditating on the Developing and the PerfectingStages. However, his meditation was interrupted by his thoughts of his army andkingdom, so he was given another instruction on how to overcome them.After 12 years, the kind envisioned and experienced the truth and obtained siddhi.When he realized his queen and court had obtained siddhi as well, he ordered a greatceremony, saying:For sentient beings practicing the Four Immeasurables,Obsessions can be abandonedEven by acts which look like desire.The hero, by what looks like great fury,Can destroy all enemies.For 700 years, he worked for the benefit of living beings, and with a circle of 600

67

followers, he went to the realm of the Dakas.

47) Mahasiddha Kapalapa… Kaphalapa /Kapalipa (thod pa can): “The Skull Bearer”

An epidemic fever swept the city of Rajapuri. The beloved wife and his 5 sons died ofthe fever. Grief-stricken, he sat at the cremation ground beside what had once beenhis loving family. The guru Krsnacarya appeared and sat down with him to offercomfort. The poor man said that nothing is left for him as all his happiness is takenaway from him and so he wishes to remain there next to his family until he die too.The yogin replied, “All beings of the three realms live under a cloud of death. Thissuffering has not come to you alone. But since you feel you can no longer be of use toyourself or others, why not practice a sadhanas?” Kapalapa begged for his teachingsand the yogin initiated him into the mandala of Hevajra, then instructed him in thecreative and fulfillment stages of meditation.The yogin carved the ornaments of the 5 Dhyani Buddhas (crown, earrings, necklace,bracelets, and belt, and the trident of the dakini) from the bones of his sons, attachinga sacred thread. Lastly, he fashioned a skull bowl from his wife’s corpse. Handing allthese to Kapalapa, the yogin said, “Visualize this skull as the form of creativemeditation. See emptiness it contains as fulfillment meditation.”Kapalapa meditated in this fashion for nine years until he achieved his goal. After that,he worked selflessly for others for 500 years. When the time came, he ascended intothe Paradise of the Dakinis with 600 disciples.

68

48) Mahasiddha Nagabhodhi… Nāgabodhi(klu’i byang chub): “The Red Horned Thief”

Many years ago, Nagarjuna was residing at the Suvarna Vihara. Every night a feastwas provided for him and served upon plates of purest gold. One day, a Brahmin sawthe gleaming golden service and decided to steal it. Yet before he can devise a plan, agolden chalice came flying out of the house and landed in his hand. Thinking it’s hisluck; he took it and retreated hastily. The same thing happened when he planned tosteal at night, and at the 3rd time, all the remaining plates came racketing out the doorand piled at his feet.Nagarjuna then said “My wealth is yours, no need to steal anything… stay as long asyou like, and when you’re leaving take whatever you want.” Astonished, the thief hadsupper with the saint. The conversation they had settled tall the thief’s doubts andawakened his faith and implicit trust in the guru. In the end, all he took with him wasthe guru’s golden instruction on how to meditate upon greed and find the path to self-liberation.For 12 years he practiced, but an enormous horn grew of the top of his skull.Nagarjuna then appeared to him and gave him further instruction which madeNagabodhi realize the emptiness of the nature of being. Deeply absorbed in thisawareness, within 6 months, his red horn disappeared and attained liberation.Nagabodhi was appointed the successor and master of the lineage of Nagarjuna andwas to remain on Sri Parvata Mountain to work selflessly for all sentient beings until hereceived the revelation of the arrival of Buddha Maitreya.

69

49) Mahasiddha Sarwabaksa…Sarvabhaksa (thams cad za ba): “He WhoEats Everything”/”The Empty BelliedSiddha”

Sarvabhaksa was a man with an enormous appetite. One day, his appetiteoverreached his ability to fill it. In despair, he retreated to a cave to bemoan hisobsession with food. The guru Saraha found him and asked what caused his distress.He then told his tale to Saraha of which the guru asked what will happen if he rebornas a hungry ghost, and gave further explanation about beings of that realm.The glutton was shaken, so he prostrated himself before Saraha and begged the guruto teach him a way to release. So the guru initiated his disciple into the path ofBhusuku and gave him instructions. The glutton practiced with great devotion, andthrough the advice of his guru to visualize everything he eat as absolute nothingness,he understood the indentical nature of appearances and emptiness, and thus attainedhis goal.After 15 years of practice, he attained mahamudra-siddhi. For 600 years thereafter heserved humanity with compassion and generosity. Accompanied by a thousanddisciples he entered the Paradise of the Dakinis.

70

50) Mahasiddha Sakarapa… Saroruha /Sakara / Pukara / Padmavajra (mtshoskyes): “The Lake-Born”/”The Lotus Child”

Indrabhuti was the great king of Kanci. However, he did not have a son, so he prayedto both the worldly and the transmundane deities for a son to be born to him. One day,a being took residence in his wife’s womb and thoughts of joy arose in her. She hadmany miraculous signs and when asked the scholars and Brahmans, they said it wasthe sign that a Bodhisattva will be born.Nine months later, in the waxing forthnight, a child was born in the center of a lotues,on a great lake. There fell a rain of desirable things in the area. Everyone was amazed,and then realized that it was the power of the child. After this son was born, there cametwo other sons. When the mother and father died, the people gave the kingdom to theeldest, but he gave it to the younger sons and became a monk.He then went to Sridhana. On the way, Avalokitesvara appeared to him in the form of amonk, so the prince did not recognize him. The monk then asked if he would like tomeet with the Sambhogakaya. At that, the prince did reverence and asked forinstructions. Avalokitesvara then manifested his true form and initiated the prince, andthen gave him instructions.When he reached Sridhana, he met a man desiring to be a yogin. The man wished toserve the prince, but he requested to be given instructions once the prince attainedsiddhi. The prince agreed, then went to a cave and practiced for 12 years.During this time, a great famine struck the land, and many people died. Afraid he woulddisturb his guru, the servant lived on the leftovers of the guru’s food. One day, whenthere was no food left to be found, he went to the palace where he managed to get abowl of rice gruel. Being weak from no food, he fell in front of the cave and spilled

71

some of the rice. At last, the servant was forced to tell his guru about the famine. Theguru then said he have a method of alleviating hunger.He collected a large amount of rice and made a torma beside a river. He stirred up theeight great nagas by meditating on their symbols and mantras, then brought thesenagas overhead by the power of his thoughts. The guru then instructed the nagas torain down food on the first day. On the second day, grain. On the third day, rain downjewels, and then finally, rain down water. The nagas did what he had instructed andpeople were free from their sufferings. The people took faith in him.Saroruha then initiated his former servant, whose name was Rama, and gave himinstructions whereby he obtained the worldly powers of siddhi. The guru theninstructed his disciple to work for the benefit of living beings and to go to Sriparvata.The guru then went to the realm of the Dakas. Rama brought the daughter of a king tothe neighborhood of Sriparvata with his power. They both built temples and finally wentto the realm of the Dakas themselves.

72

51) Mahasiddha Sahanapa… Panaha

Panaha was a low caste from Sandhonagara who made a living by making boots. Onday, he saw a yogin with great mystical powers begging for alms. He immediately tookfaith in the yogin and followed the yogin into a quiet cemetery.The guru then asked why Panaha had followed him to the cemetery, in reply, thebootmaker requested for the teachings of Dharma. So the yogin preached the miseryof samsara and the benefits of liberation. When the bootmaker asked for a method ofliberation from samsara, the yogin gave the initiation which transfers blessings, andgave instructions to take desirable objectives as the path.Panaha understood his guru’s instructions and started meditating on it. 9 yearspassed, and he the stains which obstruct the path of sight, then attained siddhi. Hebecame a famous teacher of the path through narrating his experiences. After workingfor the benefit of living being for 800 years, he went to the realm of the Dakas with 800disciples.

73

52) Mahasiddha Patsaripa… Pacari /Pacaripa (‘khur ba ‘tsong ba): “The Pastry-Seller”

Pacaripa is a simple man. He received a simple Mahayana sadhana to practice, whichis the taking of refuge in the Triple Gem. Once, he has wronged his previous employerand he went to the temple of Avalokitesvara to seek help. He was indeed givensalvation of his problem.Innocently, he looked upon Arya Avalokitesvara as his Guru. Knowing that theBodhisattva lived in Potala Mountain, he set off for the mountain in an attempt to reachthe Bodhisattva’s physical abode. One his journey he passed through a thick forest ofthorns and was injured by the points. He let out a great cry to Avalokitesvara, whoappeared to him at the sound of his cry. Avalokitesvara confirmed Pacaripa’sconviction that he was indeed his Guru and instructed him to abandon his journey toPotala. Instead, Pacaripa was to return to his town, Campa to lead his disciples.Pacaripa heeded the orders and the people flocked to him for teachings. Pacaripabecame known as Guru Pacaripa and he taught the indivisibility of appearances andemptiness. Finally, he rose bodily into the Dakini’s Paradise.

74

53) Mahasiddha Gorurapa… Godhuripa/ Gorura / Vajura (bya ba): “The Bird Man”/”The Bird Catcher”

Godhuripa was a bird catcher from Disunagar. One day while catching some songbirdsin the jungle, he met a yogin on his way into town to beg food. When the yogin saw himwith his nets filled with tiny birds, the yogin asked why he was doing such a cruel thing.Godhuripa said “I know it’s wrong. I suppose the many evils of my past lives haveforced me into this violent trade in order to live. I’m ashamed of this miserableexistence, but its all I know how to do.”In reply, the yogin said he’s only making his karma worse by plying this trade.Depressed, Godhuripa sat down under a tree and began to weep. He then looked atthe yogin and begged for help. He released the songbirds from his net, and the yogingranted him initiation through a transfer of grace. Then the guru instructed him in themeditation that concentrates all attention on one dominant image, and he was tovisualize all the sounds in the world as his memory of birdsong, until sound andbirdsong become one.Godhuripa meditated until all sound had become one sound, inseparable fromemptiness. After 9 years, all the defilements of his perception vanished and he gainedmahamudra-siddhi.He remained in the world for another 100 years working for all sentient beings, andthen, with 300 disciples, he arose bodily into the Paradise of the Dakinis.

75

54) Mahasiddha Nandhipa… Jayananda:“The Crow Master”

Jayananda was a Brahman minister to the king of Bengal who secretly practices theDharma. In the course of time, he made many torma offerings which were reported tothe king. He was caught and put to prison, the king refused to release him despite hispleas.Because the Brahman was accustomed to give torma offerings, many birds appeared.Not finding the offerings, the birds gathered on the king’s palace. The palace guardstried to remove the birds, as the people watched and wonder. As the amount of birdsincreased, a man who had the ability to understand the voice of birds heard them say:“That Brahman, who was like a mother and father to us, has been condemned by theking.” He told this to the king, in reply, the king said he will release the Brahman to alonely place if the birds to leave. The message was passed to the birds, and they left.The king took faith, and every day he gave the Brahman 20 bushels of rice to maketorma offerings.The minister came to be known as Jayananda and for 700 years, he worked for thebenefit of beings, then he went to the realm of the Dakas.

76

55) Mahasiddha Lutsekapa… Lucika /Luncaka (lu tsi ka pa): “The Man WhoStood Up After Sitting”

Lucika was a Brahman from the eastern part of Bengal. When he realized theuniversality of death, his mind had a revulsion against samsara, so he went to a quietplace to practice the Dharma. However, he was without instructions, so all he did wasthink sadly that he had not met a guru to show him the path.One day, a yogin came there, extremely happy, Lucika gave reverence to the yogin.Puzzled, the yogin asked what he wanted, so he told his tale of seeking a guru forinstructions. The yogin then gave him initiation into Cakrasamvara and gave himinstructions on the Developing and the Perfecting Stage.Lucika meditated, and in 12 years he was able to join the Developing and thePerfecting Stages, thus gaining siddhi. He then went to the realm of the Dakas in thisvery body.

77

56) Mahasiddha Toktsepa… Kotali /Kotalipa / Togcepa (tog rtse pa / stae re‘dzin): “The Ploughman”/”The PeasantGuru”

Kotalipa is a peasant ploughing land in the mountain. His village people had beendriven from home due to the ongoing battles between the kings. They came to amountain to seek safety and to make a living out of it.One day, as Kotalipa was working the land, the master Santipa met him while he wason his way back to Magadha from Sri Lanka. The master asked Kotalipa about his lifeand Kotalipa relayed it to the master. The master had a relevant mantra for Kotalipa inmind and he questioned him if he was willing to practice the mantra for diggingmountains. Kotalipa agreed to practice it and was taught the mantra.Kotalipa was given an interpretation of the Mahayana practice of the six perfections tocontemplate on as long as he was ploughing the land. Moreover, Kotalipa was givenexplicit instructions regarding Guru devotion. Kotalipa meditated on the nature of themind for twelve years before he attained siddhi. He too, performed various selfless actsand he obtained the Dakini’s Paradise eventually.

78

57) Mahasiddha Tsampakapa… Campaka /Tsampala (tsam pa ka): “The Flower King”

The Kingdom of Campa was a beautiful place, filled with flowers, and riches andpleasures of all sorts bloomed for all of King Campaka’s subjects. The king enjoyed hispower and good fortune to the fullest, not giving thought over the future.One day, a yogin came to the palace begging for alms. The king received him in hissummer house where he washed the yogin’s feet and made the holy man ascomfortable as he can. The King than sat back and listen to the yogin’s discourse. Hewas so impressed that he asked the yogin to remain with him and become his priest, atwhich the yogin agreed.While the king gave the yogin a tour around the palace and gardens, he asked if theyogin have met any kingdom or a king like him. The yogin said that Campa is one of akind, but the yogin also said, “because of the heedless manner in which you live, theodor of your own body is far from agreeable. And yes, your kingdom far surpassesmany others, but what does it matter when even you must exit this world empty-handed?”The king was stunned, and for the first time in his life, he began to think beyond thepleasures of the day, and questioned himself about life, death, and rebirth.A few days later, Campaka went back to his guru and begged for further instructionthat would destroy all attachment; here he was taught about karma and was giveninitiation into the path of creative and fulfillment yoga. The king went off to meditate,but he constantly had the doubt if he was doing it correctly and often, the scent of theflowers would distract him. In despair, he went back to the yogin for assistance, and hisguru devised a way to help him use the distraction as a stepping stone on the path.

79

Campaka meditated upon the flower of pure reality for 12 years. In time, he realizedthe truth of his guru’s words. Instinctuvely, he grasped that the reality of his own mindwas totally inseparable from the peak experience that he sought and thus attained hisgoal. The king instructed his court and consorts in the dharma for many years beforehe was assumed bodily into the Paradise of the Dakinis.

58) Mahasiddha Bhichanapa… Bhiksanapa/ Bhekhepa (so gnyis pa): “The Man withTwo-Teeth”/”Siddha Two-Teeth”

A long time ago, a man of low caste inherited a small fortune from a deceased relative.He had wanted so many things for a long time, so he went on a shopping spree,buying and spending according to his desire. It didn’t take long for his fortune to finish,and he was then left penniless.One day, when he failed to get hold of a few scraps of food, saddened, he wondered toa lonely spot in the jungle. A Dakini took pity on him and appeared to him.The Dakini told him she have the means to fulfill his desires, at which he begged her toteach him. Having nothing to offer for the teaching, he had a bizarre idea whereuponhe bit down, fusing an upper and lower tooth. Then he knocked out all his remainingteeth and presented them as an offering to the dakini. She then gave Bhiksanapainitiation and instruction in the two-in-one union of skillful means and perfect insight.After 7 years of meditation, he saw the truth. He continued to roam from village to townbegging for food, but now he did it for the sake of those ready for instruction. Aftermany years, he was assumed into the Paradise of the Dakinis.

80

59) Mahasiddha Dhelipa… Telopa / Dhilipa(mar nag ‘tshong mkhan): “The Seller ofBlack Butter”/”The Epicure”

Dhilipa was a wealthy merchant, whose business was pressing oil from sesame seeds.His business was so lucrative that soon, he was as wealthy as Kubera, the god ofwealth. He indulged himself in the joys of good living, but he was most attached todelicious food, and so, soon he was eating like the king himself.One day, the pandita Bhahana arrived at Dhilipa’s house at suppertime and wasinvited to share a meal. After the meal, the pandita spoke on the pain and frustration ofthe Wheel of Existence and the means of escaping it. The merchant was so impressedthat he begged Bhahana to remain and become priest to his entire household. Thepandita agreed.On one occasion, while the merchant was pressing oil from the sesame seed, the gururemarked that while what the merchant is doing brings great wealth, it will not bringliberation. Dhilipa was struck by the remark, stopped the press, wiped his hands, andsat down at the feet of his guru, asking how he can acquire liberation. The panditagave him initiation and instructed him in the method of deconditioning the mind fromthe constructs of the conventional world.After 9 years of meditation, Dhilipa succeeded in uniting creative and fulfillmentmeditation. When he attained his goal, a golden radiance began to pour from his beinguntil it illuminated the sky. People flocked to Dhilipa for instruction, and to each hegave an instruction that exactly filled the person’s nature and abilities. After manyyears of selfless service, he ascended into the Paradise of the Dakinis with a vastretinue.

81

60) Mahasiddha Kamparipa… Kamparipa /Kamari (ngar pa): “The Blacksmith”

Kamparipa was a blacksmith from the land of Saliputra. One day a yogin came by toask for alms, as he ate, the smith and his wife was happy that the yogin was willing toaccept alms from someone of low-caste like them. The yogin then asked if they wouldpractice the Dharma, but feeling inferior, they never thought anyone would teach them.The yogin then gave initiation which transfers spiritual power, also gave theinstructions on the visualizations of the three mystic veins.The smith, having great faith, meditated, and in 6 years he obtained the siddhi ofMahamudra. He benefitted many living beings and then went to the realm of theDakas.

82

61) Mahasiddha Anangapa… Ananga /Anangapa (ana ngi): “The Handsome Fool”

Ananga was born in Gahura into a low caste family. Due to his past life karma, he wasborn very handsome, and because everyone admired him, be became proud. One day,a monk came to his place to ask for alms. Ananga invited the monk and asked themonk to return everyday to be served by him. When the monk came back, as Anangapromised, he looked after the monk. A conversation began, and it leads on untilAnanga requested the monk to give him a method to develop the qualities of faith.Ananga gave up his worldly activities and promised to meditate, where upon the guruinitiated him into the Cakrasamvara and gave instructions on how to clarify the sixsense fields.He meditated and gained siddhi in 6 months. He worked for the benefit of living beingsand finally went to the realm of the Dakas.

83

62) Mahasiddha Indrabuti… Indrabhūti /Indrabodhi (dbang po’i blo): “He WhoseMajesty Is Like Indra”/”The EnlightenedKing”

Indrabuti ruled the kingdom of Sambhola, one of the two kingdoms in the land of thedakinis, Oddiyana. The sole difference between the two kingdoms was that KingIndrabhuti’s family worshiped the Buddha, while King Jalendra worshiped the KingBrahman. Although peace was maintained, they realized that this harmony would bestrengthened profoundly if a propitious marriage unites the 2 kingdoms. So thebetrothal of Princess Laksminkara, the sister of King Indrabhuti, with the son of KingJalendra took place.When the princess was 16 years old, she was escorted to her new home. However,she had been practicing her sadhanas and was loath to enter her new duties. In fact,the moment she arrived in the unlightened kingdom of Lankapuri, a great revulsion forall the things of the world overcame her. She fled from the palace one night, and wentinto the mountain to live in a cave. There, she gained mahamudra-siddhi, and beganteaching the Buddha’s word to King Jalendra’s latrine sweepers and the otheroutcastes of his kingdom.Back in the days when Laksminkara first arrived in her new home, he outrageousbehavior caused much problem. King Jalendra immediately sent messengers to KingIndrabhuti to enlist his aid in reasoning with his sister. However, Indrabuthi’s responsewas surprising for the news of his sister made him realize and felt almost ashamed forliving a life surrounded by ease and comfort; and while his sister understood the verymystery of existence, he merely ruled his country. The king then resolved to follow hissister’s path.After the coronation of his son, Indrabhuti retired from the world and went to live in a

84

small palace where he practiced his sadhanas for 12 years, secretly gainingmahamudra-siddhi.One day, his son, accompanied by those who loved the old king dearly, came to visitthe king. As they were about to enter the palace, a load voice rang out directly overtheir heads. Looking up, they saw Indrabhuti floating in the air, seated on a magnificentthrone. The visitors prostrated to Indrabhuti, and for 7 days the king remained floatingin the air, instructing his son and friends on the doctrine of “inconceivable profundityand immensity.” On the 8th day, accompanied by 700 disciples, he was assumed bodilyinto the Paradise of the Dakinis.

85

63) Mahasiddha Mekopa… Mekopa /Meghapāda (me go pa): “The Wild-EyedGuru”

Mekopa was a food seller in Bengal. He was a kind hearted man that he often fed thepoor for free. This did not escape the notice of a certain yogin whom Mekopa also feeddaily. The yogin asked why he is being so generous. In reply, with laughter, Mekopasaid, “perhaps I’m storing up merit for a better rebirth.”The yogin then offered to teach him a sadhanas that will guarantee such an outcome,which Mekopa was more than delighted to receive. The yogin then gave him theinitiation that transfers grace and instructed him in the nature of mind.Mekopa meditated, and he eventually came to realize the truth of his guru’s words: thatall phenomena are figments of the mind’s workings; that the mind itself is vastnesswithout end, where there is neither coming nor going. For 6 months he remained withinthe realization of the nature of his own mind.However, the intense contact with profound truth caused him to roam the cremationground like a madman. People began calling him Guru Crazy Eyes. His profoundteachings changed many lives, and in time he rose bodily into the Paradise of theDakinis.

86

64) Mahasiddha Shantideva… Bhusuku /Shantideva (zhi lha / sa’i snying po):”TheLazy Monk”

The younger son of a royal family came to the monastery Sri Nalanda to be ordained inthe mahasanghika order. But as a pampered child, he was difficult and unreasonable,he never studied or meditated. His laziness was so much that he annoyed most of hispeers and was branded Bhusuku, “The shiftless one.” Finally, Bhusuku’s behaviorearned him a severe warning from the abbot that unless he mended his ways and tookhis turn to sit upon the temple throne to recite his memorized portion of the sutras likeall the other monks; he would be expelled from the monastery. His turn was thefollowing morning, and having not memorized anything, many of his peers imaginedthe event of the following day would be amusing. However, the abbot was a very kindman, and at night fall, he visited Bhusuku to give advice. Being desperate, Bhusukusaid he’d do anything so that he will not fail the next morning. So the abbot told him tospend the whole night reciting the mantra of Manjusri and gave Bhusuku the secretprecepts of Manjusri’s sadhanas, and the blessing of the mantra, then he left.Knowing his own weakness well, Bhusuku tied the collar of his robe to the ceiling incase he nod off during the night, and all night long he recited the mantra over and overagain. At dawn, Bhusuku jerked awake and here he was, not wiser than he’d been thenight before. Just then, a great voice boomed from the ceiling: “What do you thinkyou’re doing!”Bhusuku looked up and saw an enormous figure floating in the air above his head, hesaid he have been invoking the aid of Lord Manjusri to help him recite a sutra on thatvery morning and proceeded to ask who the floating person was. In reply, the unusualguest said “That’s a foolish question. You’ve been invoking me half the night.” Startled,

87

Bhusuku finally realized he was talking to Manjusri himself! And immediately pressedhis palms together in the gesture of supplication and begged for the power andrealization of every quality of perfect insight.Bhusuku then went to the great hall and mounted the temple throne before hisaudience, then he levitated into the air above the throne and his body blazed with greatradiance. He then began to compose and recite the sublime and profound discoursethat came to be called the Bodhicaryavatara, “The Pathway to Enlightenment.” After hecompleted the 10th and last chapter he rose into the sky to the height of 7 palm trees.Here he was renamed the monk Santideva. People began placing flowers where hisfeet touched and the pundits humbly requested a commentary of his discourse ofwhich Shantideva obliged. But he refused to be the abbot when asked.That night, after leaving his robes, begging bowl and all his sacred artifacts on the altaras offering, he left secretly. He travelled and came to the town Dhokiri where he madea wooden sword painted in gold, and requested a position as swordsman with thepalace guard. He served the King for 12 years until on day when one of the guardssaw Shantideva’s sword was actually made of wood. The guard reported to the Kingand so he was summoned to the throne room. The king demanded to see Shantideva’ssword, although was warned of the harm it will bring, the king insisted. So, afterconvincing everyone in the room to close one eye, he took out his sword and a light asintense as 10 suns filled the room, blinding each unprotected eye. Everyone fell to theirknees, entreating the yogin’s forgiveness and mercy. Santideva then began to rub hishealing saliva onto each injured eye, magically restoring the lost sight.Shantideva left Dhokiri that very day and took up residence in a cave and practiced hissadhanas for some time. One day, a royal huntsman came to court with rare game forthe king’s table and told the king he saw Shantideva. Immediately, the king set for themountains with a large entourage, there they saw Shantideva sitting on a deerskinmeditating in front of what appeared to be a blank rock wall. The king told the yogin allthat he had heard and asked why does he harm living beings. In reply, Shantideva saidhe do not kill, but heal. “Understanding that all things are but insubstantial figments ofthe imagination, projections of the mind. Enter the path of liberation.” Shantideva thenconverted the king of Dhokiri, and set all his people upon the path of truth. He servedthem faithfully for 100 years before ascending to the Paradise of the Dakinis.

88

65) Mahasiddha Nalinapa… Nalina / Nili /Nali (pad ma’i rtsa ba): “The Lotus-Root”

Nalina was a very poor man from Saliputra, who made a living by gathering lotus rootsfrom the lakes. One day, he met a yogin who preached the ills of samsara and thequalities of nirvana. Instantly, Nalina experienced a revulsion against samsara and askthe yogin to give him the method to gain liberation. The yogin then initiated him intoGuhyasamaja and gave instructions which use one’s own body as method.Nalina meditated accordingly. The four joys of meditation manifested in the fourchakras, and through meditating, he was no longer bound by samsara. After 9 years,he realized the meaning of his meditations, purified the stains of his delusions andobtained the siddhi of Mahamudra. For 400 years he worked for the benefit of livingbeings and ascended to the realm of Dakas with 550 followers.

89

66) Mahasiddha Mahalapa… Mahipa /Makipa (ngar rgyal can): “The Braggart”

Mahipa was from Magadha, born into a low caste. He had great bodily strength, butwas always controlled by his pride, thinking he could not be challenged by any livingbeing. One day a yogin came by and a conversation started. When Mahipa became abeliever, the yogin told him to purify the stains of his arrogance, at which Mahiparequested to be taught the way. The yogin gave him the initiation which transfersspiritual power and was taught the instructions which take contradictions as path.Mahipa held on the path and obtained siddhi,For 300 years, he gave powerful instructions to countless beings in Magadha, and with250 followers, he entered the realm of the Dakas in this very body.

90

67) Mahasiddha Thaganapa… Thaganapa /Thagapa (rtag tu rdzun smra ba): “He WhoAlways Lies”/”Master of the Lie”

Thaganapa was born in eastern India and since an early age, he showed criminaltendencies and depended on exploitation and deception. One day while sitting on a logad the edge of a town plotting a con job, a wise monk passed by and asked why hewas in such deep thoughts. Thaganapa was about to tell a lie when the monkinterrupted and told him if he’s about to tell a lie and create a habit out of it, when thekarma matures he will be reborn in hell. Thaganapa turned pale, and the monkcontinued to educate him about the physical effects of lying.Listening to the monk speak of the doctrine of karma made complete sense toThaganapa, so when the monk asked if he is capable of practicing a sadhanas, heagreed. The monk began to give Thaganapa instruction in the yoga called “removingwater in the ear by means of water”. Next he gave him the initiation that matures theimmature mindstream, and then he was taught these precepts: “All that you see, hear,tough, think you perceive with the six senses, indeed, all that you experience, isnothing but a lie.”For 7 years Thaganapa meditated and gained the understanding that all experience ofthe phenomenal world is a fiction. Gaining detachment, he acquired the qualities ofclarity, control, and equanimity. He then searched for his guru for confirmation, and themonk said, “Experience is neither deception nor truth. Reality is uncreated,indeterminate. Now you must meditate upon your experience of all things as emptinessrendered empty by its very nature.”Thaganapa obeyed his guru and returned to his practice, eventually gaining siddhi.After many years of selfless service, he was assumed into the Paradise of the Dakinis.

91

68) Mahasiddha Acinta… Acinta / Atsinta(bsam mi khyab pa / dran med pa): “HeWho is Beyond Thought”

There lived a poor man in Dhanirupa whom constantly fantasize of being rich. He wasso tormented of his obsession that he couldn’t bear anyone interfere with his dreaming,so he moved away to isolation.One day, the yogin Kambala met the hermit and they shared a frugal meal. Acinta toldthe yogin of his obsession. Kambala asked if after escaping from men and theirchattering, and if his thinking improved since then. Acinta said he was still possessedby the desire for riches, and if only he can rid of it, his mind would be perfectly empty.He then asked if the yogin know of any way to free him of this foolishness. The yoginthen gave him the Samvara initiation and sang him a song of instruction. The hermitmeditated according to his guru’s instruction, and when the glittering radiance of thestars filled his mind, there was no room left for thoughts of gold. His obsessionvanished and became thought free.He then searched for his guru to tell him that his mind had become empty, andKambala sang to him:What is the nature of the sky?Can you make something of it?How can you desire it?How can you think about it all?When the hermit realized the deep meaning of the verse, he achieved mahamudra-siddhi and was known as the guru Acintapa. For 300 years he selflessly taought hiscountless disciples how to realize the ultimate nature of being. And when the timecame, they all accompanied him into the Paradise of the Dakinis.

92

69) Mahasiddha Babehepa… Babhahi /Bapabhati (ch las ‘o mo len): “The ManWho Gets Milk from Water”

Babhahi was from Dhanjura of the Ksatriya caste, who was attracted to all theadvantages of kingship. One day, a yogin came to ask for alms, so the ksatriya offeredhim food and drinks, and then took faith and asked for the Dharma.The yogin said, “Faith is the root of the entire Dharma. The guru is the root of allsiddhi.” Then gave him the initiation which transfers spiritual power and instructions onthe nadis, prana, and bindu.Taking the instructions into his mind, he purified the stains obstructing his vision and in12 years, he obtained siddhi. He benefitted many living beings from his training,saying:As the king of geeseSeparates milk from water,The instructions of a revered guruDraw out the elixir of enlightenment.He then went to the realm of the Dakas in this very body.

93

70) Mahasiddha Luyipa… Lūyipa / Luipa(nya’i rgyu ma za ba): “The Eater of FishIntestines”/”The Fish-Gut Eater”

When the King of Sri Lanka died, his second son was appointed to rule the kingdom.However, the young prince loath to ascend the throne, and after much difficulty, hemanaged to escape from the palace and set out for Ramesvaram to begin life as ayogin. He wondered through India until he reached Vajrasana and later he journeyed toPataliputra. One day, through his karmic destiny, he met with a dakini incarnate. Afterpaying homage to her, she told him “Your four psychic centers and their energies arequite pure. However, there is a knot of arrogance about thve size of a pea in yourheart”. She then poured some putrid food into his begging bowl. As he left, he threwthe inedible slop into the gutter, whereupon the dakini replied “How can a gourmetattain nirvana?”He then realized that he still perceived some things are more desirable than others.Set to destroy such flaws, for the next 12 years he dwelt on the banks of the MotherGanga, begging his supper from the fisherman and all he would accept for them waswhat they normally tossed to the dogs. To the yogin, the food he received was thenectar of pure awareness through which he discovered that the nature of allsubstances is emptiness.

94

71) Mahasiddha Saktrapa… Catrapa /Chatrapāda (tsa tra pa): “The Beggar WhoCarries the Book”

Catrapa was a beggar in Sandhonagara who carried a small dictionary. One day hemet a yogin and a conversation developed and ended in the beggar receiving theinitiation into Hevajra and detailed instructions with commentary from his guru becausehe expressed his lack of understanding.After receiving the instructions, he meditated accordingly. In 6 years, he attained thesiddhi of Mahamudra and became to be known as the guru Catrapa, together with 500followers, he went to the realm of the Dakas.

95

72) Mahasiddha Bhadrapa… Bhadrapa /Bhadrapāda (bzang po): “The AuspiciousOne”/”The Snob”

Bhadrapa was a very conservative and wealthy Brahmin. He never consume pork orstrong drinks, no menstruating women were allowed near him, and will never risk hisritual purity by manual labour or coming into contact with filth or excrement. However,despite his wealth and position in society, he constantly worries about how heappeared in the eyes of others and was obsessed with maintaining his imageuntarnished.One day, when he was alone in the house, a yogin appeared on his doorstep beggingfor food. Forced to speak to the yogin himself, he hurried to the doorstep to rid theyogin from him house before anyone saw him, because he perceived the yoginunclean due to the holy man’s humble outlook.The yogin then replied, “This is not unclean. The visciousness in speech, mind, andaction – that is unclean.” The yogin sang:Neither priest nor king is the highest of beings,Only the BodhisattvasNo amount of scrubbingCan cleanse body, speech, and mindOnly the precepts of the lineal guruGive matchless purityNo rich man’s feast of milk, cheese, and curdTastes the most sublime,Only desirelessness sets the best table.The Brahmin gained confidence in the yogin and begged him for instructions. The

96

yogin said he would be glad to teach if the Brahmin gave him food. The Brahminagreed, but he was afraid he would be seen by his neighbors. After much debate, itwas agreed that the Brahmin was to bring pork and liquor (which he acquired bydisguising as a low-caste) to the yogin’s house in the cremation ground at night.When night fall, the guru welcomed him, prepared the supper and insisted the Brahminshare it with him. Afterward, the guru initiated the Brahmin into the mandala ofthanksgiving with a transfer of grace. Then began a series of practices designed tobreak the Brahmin’s pride of caste, which was done by the Brahmin, ordered to clean,and fix the yogin’s hut. When all was done to his master’s satisfaction, the guru toldhim that all these acts symbolized the goal of practice. The Brahmin suddenlyunderstood that vision, meditation, and action were all one and the same. Then andthere, he forsook his caste and became a yogin.After 6 years of meditation, he achieved mahamudra-siddhi and became renowned.For the remainder of his life he worked selflessly for others. And when the time came,the assumed into the Paradise of the Dakinis with 500 disciples.

97

73) Mahasiddha Naropa/Narotapa… Naropa/ Nādapāda (rtsa bshad pa): “He Who WasKilled by Pain”/”The Dauntless Disciple”

Naropa came from Pataliputra. His father was a liquor seller but he had no intention tofollow his father’s profession so he went into the forest to become a wood gatherer.One day he heard the tale of the great sage Tilopa. Then and there he decided Tilopawas his uru and began to search for Tilopa. Unexpectedly, he chanced a meeting on aroad to nowhere and as soon as he recognized his master, he prostrated himself andbegan dancing circles about him addressing him as “guru”Tilopa stopped still on the road and gazed angrily to Naropa and shouted “Stop all thisnonsense. I am not your guru. You are not my disciple. I have never seen you beforeand hope never to lay eyes on you again!” Then he trashed Naropa soundly with hiswalking stick .But Naropa was not discouraged and his faith unshaken; he simply set off for thenearest town to beg food for the both of them. When he returned, Tilopa ate heartilywithout a word of greeting and beat him soundly again. Silent, Naropa contentedhimself with the leftover scraps. Naropa remained by Tilopa’s side for 12 years,begging food and serving him in all things. Not once did he receive a kind word but hisfaith never waver.One day, Naropa was given a large helping of the most exquisite curry from weddingfeast of a wealthy man’s daughter. When he returned to Tilopa and spread out thefeast, an amazing thing happened. For the first time, Tilopa smiled at him and when hefinished the serving, he asked “Where did you find this, my son? Please return andfetch me some more.”Naropa was delighted that Tilopa called him ‘my son’. So he rushed to the celebration

98

to ask for more. This happened several times, but on the 5th time, Naropa wasashamed to show his face, and a great inner struggle raged within him. Finally unableto face his guru’s displeasure, he decided to steal the entire pot.Tilopa praised him for lowering himself to such a level of humiliation, furthercommending him for all his years of perseverance. He than bestowed the initiation andblessing of Vajra Varahi upon Naropa and gave instruction in meditation.Within 6 months Naropa gained mahamudra-siddhi. After many years of devotion to hiscountless disciples, he was assumed bodily into the Paradise of the Dakinis.

99

74) Mahasiddha Shalipa… Shalipa / Syalipa(spyan ki pa): “The Jackal Yogin”

Shalipa was a laborer from Bighapur. He was so poor that the only place he couldafford was one right on the edge of the cremation ground. Every night, packs of jackalswould roam the cremation ground searching for food, and night after night, the howlsterrify the man. He grew more afraid by the day and the few hours he managed tosleep, he would dream of them.On day, a monk came to Shalipa’s hut to beg for food. Shalipa welcomed him andshared with his guest all that his humble circumstances would allow. The monk wasvery appreciative of his kind host, and began explaning about the kind of rewards thatgenerosity attracted. Shalipa was interested to listen, but night came, and the howls ofthe jackals began to terrify him. The monk then said he have teachings and a mantrathat can help him over come the fear. Shalipa was so grateful that he offered the littleamount of money he managed to save as the initiation fee. Whereupon the monk gavehim empowerment and instructed him in the practice called “the fear that destroys fear”The monk then instructed his student to build a hut at the middle of the cremationground, and there, he must meditate upon the jackals’ howls as the root of all soundand he must come to hear no difference between the howls and any other sound.Although terrified, Shalipa obeyed. Through his practice, he began to be moredetached from his fear, and after 9 years of practice, he attained mahamudra-siddhi.For many years he taught his innumerable disciples the practices concerning theoneness of appearances and emptiness. Finally, he rose bodily into the Paradise of theDakinis.

100

75) Mahasiddha Tilopa… Tilopa /Prabhāsvara (snum pa / til bsrungs zhabs):“The Sesame Grinder”/”The GreatRenunciate”

For many years, Tilopa performed priestly duties for the king of Visnunagar. Gratefulfor the sage’s effort, the king rewarded him 500 gold sovereigns a day. Despite thesuccess of his work and the handsome offerings, he was very uneasy and distracted;thinking his life is meaningless and that he is yet to discover an essential teachingwhich cannot be found in luxurious surrounding, he wanted to leave to seekenlightenment by living as a yogin. However, whenever Tilopa attempted to resign, hisdisciples refused him permission to leave.Finally, one night, he left in guise of a beggar’s torn clothes. By dawn, he arrived on acremation ground where he lived quietly for some time, practicing his sadhanas andbegging for food in town. One day, on the road he met Naropa, who became his faithfuland devoted servant.After years of practicing, the defilements that troubled Tilopa vanished and he attainedmahamudra-siddhi. He acquired the siddhis of Body, Speech, and Mind, and becameuniversally renowned. After setting innumerable beings on the path of enlightenment,he ascended to the Paradise of the Dakinis.

101

76) Mahasiddha Menapa… Mīnapa /Vajrapāda / Acinta (nya bo pa): “The OneSwallowed by a Fish”/”The AvariciousHermit”/”The Bengali Jonah”

Menapa the fisherman on the Bay of Bengal was swallowed by the Leviathan while hewas at sea. However, due to his beneficent karma, he survived and set up house in thebelly of the great fish. Being swallowed by the Leviathan was most fortunate forMenapa, as deep down in the depths of the sea, Umadevi, Divine Consort of SivaMahadeva has constructed an underwater hermitage for Mahadeva to instruct her inhis dharma. The Leviathan took up residence in the neighbourhood, enabling Menapato listen to the precious words spoken by Mahadeva through the flesh walls of thegreat fish. Not long after, Mahadeva discovered Menapa in the Leviathan’s belly, whomat the time was already a faithful pupil. Mahadeva took him as a disciple and gaveinitiation to Menapa, it is here that Menapa took the vow, and began a 12 yearsadhanas.At the end of the 12th year, the Leviathan was hunted by fishermen from Sri Tapari, andwhen they hacked the fish’s belly open, Menapa emerged. Menapa then told the tale ofhis capture and initiation, at this, the gathered crowd worshiped him and held a greatfeast right there, where Menapa had emerged from the sea. As Menapa danced, hesang:The source of my magic is twofold;It arises from the good fortune that accruedFrom the virtue of my past lives,And also from my steady devotionTo the great teachings I have heard.Ah, my friends, what a precious jewel

102

Is one’s own mind.Menapa worked selflessly for others for five hundred years, and through this time, hecame to be known as Vajrapada, or Acintapa. At last, his labours done, he arose bodilyinto the Paradise of the Dakinis.

77) Mahasiddha Kangkalipa… Kankaripa /Kankālipāda (kanka ri pa): “The OneHolding the Corpse”/”The LovelornWidower”

Kankaripa was a commoner that was drowned in sexual bliss. He became a sensualist,swearing that this world alone could fulfill all his desires. However, when his belovedwife passed away, he was unable to comprehend this total loss that he refused tosurrender the corpse in his arms to the flames in the cremation ground.A yogin passed by and adviced the widower, “All life ends in death, just as everymeeting ends in parting. All compounds disintegrate. Clasping that corpse is nodifferent from clasping a lump of clay. Everyone in this samsaric would suffers.Suffering is the nature of existence. Instead of bewailing your fate, why don’t youpractice the dharma and rise above pain?” Unable to think clearly, Kankaripa asked theyogin for help; in reply he said “The guru’s instruction is the path to enlightenment.”Kankaripa then requested for the teaching and so the yogin initiated Kankaripa andempowered him in the percepts of the insubstantial seed essence that has neithercenter nor circumference. The widower was instructed to meditate upon his wife as adakini, the emptiness, the indivisible pleasure that has no substance or self.For 6 years, Kankarip was in deep contemplation and attained the state ofmahamudra-siddhi. During the years before he ascended to the Paradise of theDakinis, he opened many hearts and minds to the word of the Buddha

103

78) Mahasiddha Dukhandhipa… Khandipa /Dukhandi (gnyis gcig tu byed pa / rdo khado): “He Who Makes Two into One”

Khandipa was of the sweepers’ caste and a beggar in Ghandapura. He made hisclothes by collecting scraps and patching them together. One day, he chanced ameeting with a yogin who asked how he cound live in such misery and poverty, andwouldn’t he rather practice the Dharma. However, the beggar never thought anyonewould teach him the Dharma, at which the yogin gladly obliged and initiated the beggarinto Cakrasamvara. The yogin gave him instructions on the Developing Stage, thePerfecting Stage, and their Total Integration.The beggar tried to meditate by was constantly distracted by the thought of sewingclothes, so went to his guru, expressing his problem and the thought of giving upmeditation. The yogin then gave instructions which would take these thoughts as path:Existing things are in suchness;There is no sewing or things to be sewn.The gods and mantras are like that;And the realization of this is the Dharmadhatu.When the beggar meditated on that instruction, he lost all distractions and realized hisinitial instructions. In 12 years, he obtained the siddhi of Mahamudra and worked forthe benefit of countless living beings until he went to the realm of the Dakas.

104

79) Mahasiddha Ajokipa… Ajokipa /Āyogipāda (le lo can): “He Who Does NotMake Effort”

Ajokipa was fat and lazy, and lying down was all he did. Due to this, his familyeventually chased him out of the house. He then came to a cemetery, and there hemet a yogin while he was lying down. When the yogin saw Ajokipa, he gave the youngman food and drinks which he obtained from the city, but Ajokipa would not get upeven to eat. Looking at Ajokipa’s laziness, the yogin asked if he could practice theDharma while lying down. In reply, Ajokipa said he could, but doubted anyone wouldteach a person like him the Dharma. However, the kind yogin gave him the initiation ofHevajra, with instructions to meditate on the Upper Doors, meditate condensing thethree world systems into a drop, the size of a white mustard seen on the tip of thenose.Ajokipa meditated this way for nine years, and he obtained the siddhi of Mahamudra.After working for the benefit of living beings, he went in this very body to the land of theDakas.

105

80) Mahasiddha Kalapa… Kalapa /Kadapāda (smyon pa): “The Madman”/”TheHandsome Madman”

Kalapa’s good karma was written all over him as he possesses a beautiful physicalform. However, all the attention he got only made him feel pain and embarrassed, andeventually he left town and retire to a cremation ground.Later he met a yogin who also lived on the cremation ground and the 2 struckfriendship. When the yogin learnt about Kalapa’s tale, he said that he know asadhanas that might help Kalapa through this predicament. Kalapa was eager to learn,and his guru gave him the Samvara initiation and instructed to practice both thecreative and fulfillment modes of meditations. Soon he was able to practice bothmeditations together and soon he was free of all prejudices and emotionalattachments, without restraint or concern for social niceties.The people of Rajapur, who had no notion of what it was like to experience realitydirectly, were dismayed. Kalapa then levitated into the sky to the height of 7 palmtrees, he demonstrated his control over all the elements by performing many wonders.In due time, he assumed bodily into the Paradise of the Dakinis.

106

81) Mahasiddha Virupa… Virūpa /Dharmapala (bi ru pa): “The Wicked”/”Master of Dakinis”

Virupa entered the Buddhist monastic academy of Somapuri when he was young, herehe studied and meditated, and received the initiation and empowerment of the dakiniVajra Varahi. For 12 years, he recited her mantra twice 10 million times; however henever received any sign of progress. Disgusted of him, he threw his rosary. In thatevening, Vajra Varahi appeared before him and gave him a carved rosary and said:“Child of Happiness, why are you so troubled? Keep up your practice, for you areblessed by me. If you would see clearly that things are neither this nor that, you mustlet go your wandering, critical thoughts. Strip your mind of illusion!” Deeply inspired, herenewed his practice for another 12 years and gained the realization of mahamudra.As he attained power over the duality of life and death, he saw no contradiction ineating meat or drinking alcohol, and when the abbot of the monastery found out he atea pigeon pie, he was ordered to leave the monastery. He prostrated before the Buddhaimages and left, treading lightly from lotus to lotus on the lotus-filled lake. Uponwitnessing his amazing feat, the monks prostrated to Virupa and begged him to return,they ask him why did he killed the pigeons. He replied, “That was simply an illusion,like all temporal phenomena” He then took scraps of the pigeon wing, held them andwith a snap of his fingers the pigeons came back to life.Virupa then left the monastery and became a yogin, and wherever he went, peoplewould tell tales of his miraculous doings. One such miraculous deed was when hetravelled to Devikotta in eastern India and was imprisoned by flesh-eating ghouls. Inthe abandoned temple where he was imprisoned, he met a young Brahmin boy whowas scared and began to weep, but Virupa comforted him and blessed him with a

107

powerful mantra of protection. At moonrise, two thugs came to fetch the boy but wereunable to lift him off the ground, and so they decided to take Virupa instead. Unable tomove as he was under their spell, Virupa watched the drunken ghouls brandishing theirritual knives in readiness for slaughter. Virupa then burst into laughter. Surprised, butamused, the ghouls began laughing louder, but their glee soon turned into horror whenVirupa’s terrible twelve-tone bellow – the laughter of Heruka – became louder andlouder until the ghouls begged him to stop. Virupa told them he would do so only if theyvowed to devote themselves to the teachings of the Buddha, and when his deafeninglaughter rang once again, they prostrated themselves before him and swore to do hisbidding. He then rose, in his right hand appeared an enormous razor-sharp discus, andbehind him stood the horrific presence of the Demon of the North. Virupa then said“should you entertain the slightest thought of not renewing your pledge to the Buddhaevery day, expect to lose a cup of blood each day you fall from the path. And shouldyou turn away entirely from the Buddha’s law and worship some other god, this discuswill fly from the heavens and sever your head from your neck, and the Demon of theNorth will suck your veins dry.”The great dakini master was not to attain ultimate liberation until he had lived sevenhundred years, and at last completed, Virupa ascended to the Paradise of the Dakinis.

108

82) Mahasiddha Lilapa… Līlapa / Līlāpāda(sgeg pa): “He Who Loved the Dance ofLife”/”The Royal Hedonist”

There was once in the south of India, a king who valued his pleasures and treasuresmore than anything else. However, the king also enjoyed intelligent conversation, sooccasionally scholars are invited to the royal chambers. One day, a wise yogin came tothe court and was granted audience. When the king saw his tattered clothing, he wasfilled with pity and said the yogin must have lead a difficult life. However, the yoginreplied that he has no complains and instead he felt much pity for the King insteadbecause of the constant worries and lack of freedom the king have to live with.Upon hearing the words of the yogin, the king developed faith on the spot andrequested the yogin to teach him how to meditate while remaining on his throne in hispalace, the king also begged the yogin to remain long enough to teach him.The yogin agreed by initiating the king into the meditative practices of the deityHevajra. The king practiced and meditated ceaselessly until he achieved the one-pointed trance of Samadhi and the realization of mahamudra. He achieved all thesewhile seated upon his throne, reclining on cushions of silk, surrounded by his queensand ministers, and entertained by musicians. He became knowh for his wonderful actsof selflessness, and in the end entered the Paradise of the Dakinis.Lilapa’s story shows us that when the karmic learning and aspirations of the discipleblend harmoniously with the guru’s teachings, there is no need to renounce thepleasures of this life in order to attain liberation.

109

83) Mahasiddha Kokilapa… Kokalipa /Kokilipa / Kokali (ko la la’i skad du chags):“The One Distracted by a Cuckoo”

Kokalipa was the king of Campara who could not endure heat. So he stayed in theshades and the luxuries of the palace. While enjoying his kingdom, a monk came to hisgarden and was invited by the king, thereupon he gave the monk food and provisions.The king then asked if the monk’s Dharma be as happy as his. The monk then repliedthat all a wise man would see is poison, and then explained to the king about the threepoisons. The king, whom was spiritually inclined, took the monk as his guru andrequested for instructions. He was initiated into Cakrasamvara.However, unable to renounce his previous mode of life, the sound of the cuckoo birdsin the asmra trees distracted him, so he asked for instructions to be free of distractions.His guru then gave him instructions of which he meditated on and attained siddhi in sixmonths. After that, he worked for the benefit of living beings and at the end, he went tothe realms of the Dakas in this very body.

110

84) Mahasiddha Shawaripa… Savaripa /Shavaripa / Sabaripāda (ri khrod dbangphyug): “The Peacock Wing Wearer”/”TheHunter”

Savaripa, a savage hunter from the Vikrama Peak, was a man trapped in a viciouskarmic cycle of killing to live and living to kill. However, one day, he was noticed byLokesvara, a bodhisattva of compassion. Out of pity for Savaripa, the bodhisattvadecided to release Savaripa from his karmic curse. Lokesvara then assumed the formof a hunter, and when the two met they had a conversation which later turned into ahunting challenge. When the bodhisattva let fly a single arrow, a hundred deer felldead. The bodhisattva then asked Savaripa to help him carry one of the fallen deerhome, however despite using all his strength, Savaripa failed to lift the deer. With allhis pride gone and deeply embarrassed, Savaripa asked the bodhisattva to teach himto use the bow as well as he did. Lokesvara agreed, but only on condition thatSavaripa and his wife abstain from eating meat for a month. Savaripa agreed.Later, the bodhisattva returned and added another stipulation to their agreement forSavaripa to meditate upon loving-kindness and compassion for all living creatures. Thehunter agreed. After a month has passed, Lokesvara returned and was greeted by thehunter. Lokesvara then drew a mandala on the dirt floor and scattered it with flowers,he then ordered Savaripa and his wife to look deep in to the drawing. As they gaze atthe drawing, they turned ashen because they saw themselves burning in the eightgreat hells.Lokesvara explained, “If you foreshorten the lives of others, you can expect your ownlife to be cut short before its time. Why not give up hunting altogether and devote yourlife to the search for enlightenment? As the desire to kill diminishes, you will begin toaccumulate immense merit and virtue.” At this, Savaripa and his wife vowed to follow

111

the path of the Buddha.Savaripa began his practice, instructed by the Bodhisattva, and meditated upon thecorrect way to escape the suffering inherent in the revolutions of the Wheel of Life, andafter 12 years of sublime thoughts, he attained the supreme realization of mahamudra.When he sought out his Guru for further instruction, Lokesvara told him to remain uponthe Wheel of Rebirth out of compassion for those bound by it as he will save an infinitenumber of souls. Savaripa willingly agreed, and so until today, he still teaches thosefortunate enough to understand his message through song and dance, sound andsymbol; and it will continue untili the day when Maitreya, the Buddha of Love, beginsteaching the gospel of the New Age.

112