Devihridayamantra, Devīhṛdayamantra, Devihridaya-mantra: 1 definition

Introduction

Introduction:

Devihridayamantra means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

The Sanskrit term Devīhṛdayamantra can be transliterated into English as Devihrdayamantra or Devihridayamantra, using the IAST transliteration scheme (?).

In Buddhism

Tibetan Buddhism (Vajrayana or tantric Buddhism)

[«previous (D) next»] — Devihridayamantra in Tibetan Buddhism glossary
Source: academia.edu: A Critical Sanskrit Edition and a Translation of Kambala’s Sādhananidhi, Chapter 8

Devīhṛdayamantra (देवीहृदयमन्त्र) refers to the “Goddess’ heart mantra” and represents one of the four major mantras in the Cakrasaṃvara tradition, as taught in the eighth chapter of the 9th-century Herukābhidhāna and its commentary, the Sādhananidhi. 

The mantra is as follows: “oṃ vajravairocanīye hūṃ hūṃ phaṭ svāhā”.

The thirteen letters constituting the mantra are transformed in meditation into thirteen deities. They are:

  1. Vārāhī, alias Vajravārāhī (), who resides at the center of a lotus;
  2. Praṇavā (oṃ),
  3. Vaḍavā (va),
  4. Jraginī (jra),
  5. Vairiṇī (vai), who reside at the four gates;
  6. Roṣaṇī (ro),
  7. Capalā (ca),
  8. Nīhārī (),
  9. Yemalā (ye), who reside at the four corners;
  10. Hūṃkārī (hūṃ),
  11. Hutāśanī (hūṃ),
  12. Phaṭinī (phaṭ),
  13. Svākārī (svā), who reside on the four petals of a lotus facing towards the four cardinal directions.

All these female deities have their male consorts who resemble their consort female deities in appearance and are in sexual union with them. However, individual names of the male consorts are not taught. The text does not explain which doctrinal concepts constitute the purity of the thirteen female deites or thirteen couples.

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context information

Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

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