Guhyajnana Dakini

Guhyajnana Dakini (gSang-ba ye-shes mkha’-‘gro-ma) according to the Nyingmapa tradition, was the principal Dakini teacher of Padmasambhava in the country of Uddiyana. All schools in Tibetan Buddhism carry a lion-faced dakini practice because of the belief that she is the wrathful manifestation of the "Guhyajnana dakini" – the secret Wisdom dakini who is said to have been the principle female teacher of Padma Sambhava in Oddiyana.

Tibetan gsang ba ye shes
Tibetan mkha' 'gro gsang ba ye shes
Sanskrit guhyajnana dakini

Also that of Atisha in his youth when he studied in the same region and that of the Dalai Lama incarnations in their pre-Dalai Lama life as Ratnadas. Her lion face demonstrates fearlessness and that all fierce emotions are turned into a constructive activity towards enlightenment. Simhamukha is a wrathful manifestation of Guhyajnana Dakini, she functions as a yidam or meditation deity and her special functions are averting and repulsing psychic attacks that may assault the practitioner.


revealed by Kunzang Dechen Gyalpo [RY]

Secret Wisdom, dakini [RY]

Guhyajnana, peaceful joyous wisdom dakini [JV]

the dakini Guhyajnana [IW]

Secret Wisdom, revealed by Kunzang Dechen Gyalpo [RY]

[the dakini] Guhyajnana [RY]

Kungamo. The wisdom dakini who conferred empowerment upon Guru Rinpoche. She is also known as the dakini Leykyi Wangmo, Nyida Ngodrub or as Guhyajnana, the chief of wisdom dakinis

 
Guhyajnana Dakini this deity topic is assigned to empowerments and rituals connected with the form of the secret dakini, red, with one face and four arms, abiding in dancing posture upon a lotus; she combines the wrathful and amorous sentiments; her first right hand holds a knife, the other a sword; the first left hand holds a blood-filled skull, the other a trident marked khatvanga; naked and with hair loose, she has garlands of heads and bone ornaments.

dakinis of the four families hold up her seat in the four directions; she is subjugating gods, evil spirits ('dre) and human beings.

in addition to the iconographic form found in the rin 'byung rgya mtsho, there is an identical form from the revelations from the terma of gter bdag gling pa 'gyur med rdo rje and amplified in the cycle of sle lung bzhad pa'i rdo rje.