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SIMHAMUKHA
negati#e energies. Simhamukha is a Jnana Dakini or wisdom goddess. .""ording to Jigmed /ing a (0123-0145), the famous (yingma a master and dis"o#erer of hidden treasure te!ts or Termas, Simhamukha re resents a (irmanakaya manifestation, a earing in time and history, whereas her Sambhogakaya as e"t is 6a'ra#arahi and her Dharmakaya as e"t is Samantabhadri, the )rimordial 7isdom herself. 6ery often the Dakinis and the $atrikas were the old re-8uddhist agan goddesses of the earth and sky, although generally the $atrikas always tend to be more lo"al in their nature. Dakinis may a ear in many different female forms, young and old, some with animal heads. In Hindu tradition, the goddess Durga is "alled the 9ueen of the Dakinis and $atrikas or wit"hes. In many ways, Simhamukha re resents a 8uddhist #ersion of Durga, but instead of riding on a lion and brandishing her wea ons with eighteen arms, Simhamukha has the head of a lion. .mong the eight Tantra se"tions (sgrub- a bka: brgyad) transmitted to Tibet in the 5th "entury by )admasambha#a, there is the se"tion "alled Ma-mo rbad gtong, ;the "ursing and s ell "asting asso"iated with the wit"h goddesses,< wherein Simhamukha, as the "hief di#ine figure, #ery mu"h assumes the role of the Hindu goddess Durga in subduing demons and e#il s irits and rote"ting ra"titioners from negati#e ro#o"ations of energy "oming from the $amos. /ike other nature s irits, the $amos are disturbed by mankind:s destru"tion of the natural en#ironment and therefore infli"t lagues, new diseases, earth=uakes, madness, wars, and other "alamities u on human "i#ili,ation.
mandala, doing the #isuali,ation while re"iting her a"tion mantra. 8ut in thangkas, 6a'ra Simhamukha is usually re resented as a single figure without the a""om anying retinue.
8ut in the 7estern monotheisti" tradition, there has been the tenden"y to su ress the ar"hety al feminine. She be"ame e"li sed by the male Sky &od of the 8ibli"al tradition. This e!"lusi#ely mas"uline &odhead "ould be tyranni"al, #indi"ti#e, and uniti#e, as well as kind, fatherly, and forgi#ing. 8ut in the Dhristian tradition, there has been the tenden"y to see &od as all-good and therefore his dark side has been ro'e"ted on to the De#il, who was e! elled from hea#en and now dwells beneath the earth. This refle"ts the sy"hologi"al ro"ess of denying the e#il within oneself and ro'e"ting it on to others. 8ut in the Tantras, one fights fire with fire. To those who are without knowledge, Simhamukha is the demoni" Terrible $other, who threatens to de#our her son, threatening his #ery e!isten"e. She re resents e#erything that men find most terrifying in womankind. 7hat is more terrifying than the lion:s roar heard in the dark 'ungle in the middle of the nightC She re resents the rimordial fear of being killed and de#oured by a sa#age female beast. It is the threat of annihilation. 8ut to those who ossess knowledge, the lion-headed goddess is the #ery form of em tiness. They ha#e nothing to fear from the great #oid. She is the terrible lion-headed sentinel of time ("hronos leonto"e halus) who stands at the ortal, the a"ti#e manifestation of rimordial wisdom, who destroys the notion of an un"hanging ermanent ego or substan"e.
Similarly, the famous "hild rodigy Tulku $ingyur Dorge ($i-?gyur rdo-r'e, 01th "en.), who re"ei#ed the gNam-chos or ;sky tea"hings,< "hanneled "ertain hidden treasure te!ts ertaining to her. Here and in other Termas there are resented different histories of how )admasambha#a re"ei#ed transmissions dire"tly from his Dakini tea"her in *ddiyana, &uhya'nana Dakini (gSang-ba ye-shes mkha:-?gro-ma). Fne of the eight manifestations of )admasambha#a (mtshan brgyad) is Simha-raura#a (Seng-ge sgrasgrogs), ;the roar of the lion,< whi"h is linked with Simhamukha be"ause )admasambha#a re"i#ed the transmission from &uhya'nana when he was in that guise. .s already said, Simhamukha is regarded as an emanation of this Dakini from *ddiyana. 8e"ause of the "lose link of Simhamukha with )admasambha#a, one "ould say she re resents his .nima. .""ording to the traditional history of the Se#en /ine )rayer (tshig bdun gsol ?debs) of )admasambha#a, on"e an assembly of 8uddhist s"holars at (alanda uni#ersity debated with a grou of Hindu s"holars o#er "ertain matters of hiloso hy. 8ut the 8uddhist s"holars soon found themsel#es loosing, and offered u'a to the Dakinis, raying for their hel . The melodious #oi"es of the Dakinis ro hesied that their brother, )admasambha#a, would "ome the ne!t day to hel them. The ne!t morning, a wild looking yogi from the "remation ground nearby entered the hall and engaged the Hindu s"holars in hiloso hi"al debate. 8y the end of the day, he had systemati"ally demolished all their arguments. 8ut many s"holars remained obstinate, shouted insults at the yogi, and strode about the hall arrogantly. The &uru sitting "almly amidst the storm raging about him, allowed a thought of anger to well u within him and then he ro'e"ted the fiery energy of this wrath into the s a"e before him. It "oales"ed into the terrifying form of the fiery lion-headed &oddess. The haughty s"holars were terrified at this manifestation and fled the hall. 8ut the goddess ursued them, throwing them down of the ground. Terrified the begged for their li#es and submitted to the &uru and his tea"hings.
fearful a aritions and at her na#el is the sun and moon. Her two legs are e!tended and drawn u in the dan"e osition of ardha aryanka, while she stands amidst the bla,ing masses of the flames of wisdom. .t her forehead is the white syllable F$, at her throat is the red syllable .H, and at her heart is the blue syllable H*$. Then from the syllable H*$ in her heart "enter there emanate rays of light, and from the great #iolently burning "remation ground in the land of *ddiyana, whi"h is in the western dire"tion, is in#oked the Jnana Dakini Simhamukha, who is surrounded by retinues of hundreds of thousands of dreadful $atrika goddesses, together with the o"ean-like hosts of guardian s irits who are her attendants.<