Chakrasamvara Heruka A Wrathful Meditational Deity.

 

Twelve arms Chakrasamvara Heruka

Chakrasamvara Heruka in Sanskrit known as Heruka, and in Tibetan it is called "Khrag Thung". Chakrasamvara Heruka is the name of a category of wrathful deities, enlightened beings in Vajrayana Buddhism that adopt a fierce countenance to benefit sentient beings. In East Asia, these are called Wisdom Kings.

Heruka, in the Vajrayana Buddhism of Tibet and Central Asia, a fierce protective deity. He is an emanation of the Buddha Aksobhya, whose figure is incorporated in his headdress. He is depicted as blue in colour with two arms, which hold a Vajra (thunderbolt) and a Kapala (skull cup) full of blood. When represented in union with the female consort Vajrayogini, he is known as Hevajra, and he is widely worshipped in this form in Tibet.

Chakrasamvara Herukas represent the embodiment of indivisible bliss and emptiness. They appear as Istha-devata (Tibetan: Yidam) or meditational deities for Tantric Sadhana, usually placed in a mandala and often appearing in Yab-Yum.

Chakrasamvara Heruka is also known as Samvara, a potent form of Heruka, which is one of the principal Yidam meditation deities of the Sarma schools of Tibetan Buddhism. Samvara is most often depicted with a blue-colored body, four faces and twelve arms.

The archetypal nature of Chakrasamvara empowers us to use our inherent enlightened ability to simultaneously operate both within the worlds of samsara (illusion) and nirvana (absolute truth and bliss). This capacity allows us to be of greater service to other sentient beings due to the fact that we gain greater insight into the circumstances of samsara and thus know how to deal with difficult situations more effectively.

Chakrasamvara Heruka represents wrathful imagery with indivisible emptiness (Sunyata), bliss, peace, wisdom, compassion (Bodhicitta), and love. Herukas represent unified consciousness, with emptiness being a reflection of "non-phenomena" or emptiness which is "all love," or removal of imagery to reach universal love, mercy, and compassion-mind. Interpretation of Heruka is similar to the female ḍākiṇī or Buddha Vajrayogini.

*Chakrasamvara Heruka Tantra Empowerment 

The purpose of the Chakrasamvara Empowerment is to provide the conditions to link the practitioners' mind with the state of Enlightenment. Buddha Shakyamuni manifests as Chakrasamvara to remove obstacles, cut through the causes of ignorance and protect practice for the benefit of all beings.

Chakrasamvara Heruka is blue in colour, the right foot is extended pressing on red Kalaratri and the left drawn in [pressing] on black Bhairava. With one face and two hands, three eyes, the right hand holds a Vajra and the left a bell; embracing the consort, with a crown of five dry human heads as a crown, a necklace of fifty wet, and adorned with the six bone ornaments. 

Chakrasamvara Heruka is embraced by the consort Vajravarahi, red in colour, with one face and two hands. The right hand holds a curved knife pointed to the ten directions. The left holds a skull cup filled with the five nectars and embraces the Father. [She is] adorned with a crown of five dry human heads, a [necklace] of fifty dry [heads] and the five bone ornaments."

The meditational deity Chakrasamvara is common to all the New Schools of Himalayan and Tibetan Buddhism (Sarma: Sakya, Kagyu and Gelug). Within the Gelug School, the deity is commonly referred to as Heruka. Among the many different forms and mandalas of practice, this form with one face and two hands entered Tibet with the great translator Rinchen Zangpo in the 11th century.

* Footnote 

For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

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Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

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