Four Sacred Sites of Vajra Yogini in Nepal (2024)

Each enlightened being in the vast Tibetan Buddhist pantheon represents a unique method or path towards Enlightenment. Amongst all of these deities who lead us to Enlightenment, there are none that can be compared to Vajra Yogini in terms of efficacy and expediency of practice. This has been famously said by many high lamas, including Lama Yeshe who quoted the Chakrasamvara Tantras that attributed Vajra Yogini’s supreme mantra to be the King of Mantras. This means that if you have the initiation and practice of Vajra Yogini, you will not need to recite any other mantras. If your vows and commitments are intact, you can gain spiritual attainments through the mere recitation of her mantra, even if you do not engage in any accompanying visualisations. No other Tantric deity’s mantra or practice can boast of such efficacy.

Like many great Tantric traditions, the practice of Vajra Yogini has divine origins and according to the various great masters who beheld visions of her, thus arose the various traditions and forms of Vajra Yogini that we rely upon today. In Kechara for example, we rely upon the form of Vajra Yogini that originally arose from a pure vision beheld by the great Indian master and scholar Naropa, who was renowned for having given up everything in order to seek out his master Tilopa. After countless years of struggle, Naropa met his teacher and became thoroughly devoted to him. It was only after years of trials and tribulations that Tilopa initiated his disciple Naropa into the sindhura mandala of Vajravarahi, perhaps the earliest lineage of the Vajra Yogini practice. Naropa was subsequently sent off to meditate and it is said that in six months, he achieved Mahamudra-siddhi and beheld Vajravarahi in the aspect that we know today as Vajra Yogini Naro Kechari (Naro Kachö in Tibetan).

In his lifetime, Naropa had a multitude of great disciples, many of whom were attained and illustrious figures of India, Tibet and Nepal. However, for the great Vajra Yogini lineage of Naro Kachö that arose from his pure vision, Naropa bestowed it on two brothers from Pharping, Nepal. The eldest, named Vagisvarakirti (Tibetan: Jigme Dragpa), studied under Naropa for nine years and the youngest, named Bodhibhadra (Tibetan: Dus ‘Khorba), studied under Naropa for five years. Within the lineage of masters who transmitted the Vajra Yogini teachings, they are commonly referred to together as the Phamthingpa brothers.

From these two brothers, Vajra Yogini was proliferated all over Nepal. They also taught the practice to Melgyo Lotsawa Lodro Drakpa (Mal Lotsawa), an early Sakya translator who brought the practice to Tibet. As a result, innumerable masters and ordinary disciples held Vajra Yogini as a secret Tantric practice for centuries. Due to his great attainments, Vagisvarakirti (the elder Phamthingpa brother) himself also beheld a vision of Vajra Yogini and that became the heart image of the Pharping Vajra Yogini that we see today in Nepal, along with many other sacred temples and sites.

Therefore, the connection between this Highest Yoga Tantra deity and the Himalayan kingdom of Nepal began with Mahasiddha Naropa and the Phamthingpa brothers, and Vajra Yogini’s practice eventually became immensely popular across the country.

Naropa is said to have abided in several places in Nepal including Sankhu, famous for being an ancient Vajra Yogini power place. Today, there are five main Vajra Yogini power places in Nepal and, including Sankhu, they are Pharping, Patan, Bidjeswori and Guhyeshwari. The first four accept visitors from all over the world, while Guhyeshwari remains the only Vajra Yogini sacred power place that does not permit foreign visitors.

It is highly recommended that all who wish to be connected with Vajra Yogini or wish to practise her Tantra should travel to these temples to offer powerful prayers and aspirations alongside many types of offerings. In visiting these power places, we gain the blessings of Vajra Yogini regardless of which form of Vajra Yogini is enshrined within, as they are all just different manifestations of the same enlightened being that showed a quick path towards liberation.

VIDEO: Tilopa & Naropa Caves Beside the
Pashupatinath Temple, Kathmandu, Nepal

Or view the video on the server at:
https://video.tsemtulku.com/videos/TilopaAndNaropaCavesPashupatinath.mp4

A pilgrimage should not be treated just like any other holiday filled with only normal tourist activities like sightseeing and shopping. The purpose of visiting holy sites on a pilgrimage is to further our spiritual practice and to realign ourselves onto the path to Enlightenment.

In a teaching on the significance of pilgrimages, H.E. Tsem Rinpoche explained that everything holy beings own or use, including the area they live or practise in, is entirely for the benefit of other beings. Therefore the sites where holy beings reside, practise and benefit countless beings become imbued with the everlasting energies of the compassionate, enlightened mind. Hence pilgrimages are an opportunity for us to connect with the sacred energies of these places where holy beings have chosen to take rebirth, gain Enlightenment, teach the Dharma or pass into parinirvana.

When we go to these places, show reverence, make offerings and aspirational prayers, we create the direct causes to attain this same state of compassion and to gain the same enlightened qualities that these beings had. The Buddhist tradition of going on pilgrimages began with Buddha Shakyamuni himself, who advised that after he passed away, disciples should visit the four main sites of his birth (Lumbini, Nepal), Enlightenment (Bodhgaya, India), first turning of the wheel of Dharma (Sarnath, India) and parinirvana (Kushinagar, India) and make aspirational prayers there. He advised that all Buddhas of the past had manifested there, and all Buddhas of the future will also manifest there. By visiting these places, we make a very deep connection to these Buddhas so that we might realise our own inner Buddhahood. This will help our spiritual practice in this and future lives greatly.

The karmic significance of visiting these four holy sites are further broken down as follows:

1. When we go on pilgrimage to the Buddha’s birthplace: We create the karma to have control of our own rebirth; to be reborn in pleasant places where we will have the right conditions and opportunities to practise Dharma.
2. When we visit the place where Buddha attained Enlightenment: Karmic seeds are planted in our mindstreams for us to also gain Enlightenment; we go towards the path of Enlightenment in all future lifetimes; even if we fail to attain Enlightenment within Buddha Shakyamuni’s age, we create the causes to be among the foremost disciples of Maitreya, the future Buddha, when he manifests.
3. When we visit the place where Buddha first taught the Dharma: We create the karma
   • for the Dharma to really penetrate deep into our minds and we are able to transform our minds when we receive the teachings,
   • to be able to sponsor, propagate and put our energy towards the growth of Dharma,
   • to be able to speak and share Dharma with others and to transform their lives.
4. When we visit the place where Buddha passed away: We create the causes to increase our lifespan in order to engage in deeper spiritual practices and gain Enlightenment; we will not die ordinary deaths with fear or anxiety, and we create the causes to have control over our death and rebirth.

Buddha Shakyamuni gave these teachings and if we follow them, they can bring us to Enlightenment. Similarly, all those who have followed the Buddha’s teachings in the past have gained attainments and become enlightened, just like him. Therefore, visiting their holy sites is equivalent to visiting Buddha Shakyamuni’s holy sites because the enlightened mind and its energies are all the same.

When embarking on a pilgrimage, all pilgrims are encouraged to contemplate on the selfless motivation and actions of all holy beings, and on their deeply compassionate wish to constantly serve others. By meditating on this and making aspirational prayers to attain these qualities, we forge an incredible connection with the enlightened beings that is carried forward in this and all future lives, spiritual work and practice.

Vajra Yogini is the consort ofHerukaand her incredible, efficacious Tantra was first expounded by Vajradhara within the 47^thand 48^th chapter of the Heruka Root Tantra. She is aHighest Yoga Tantrayidam (meditational deity;ishtadevatain Sanskrit) and is considered to be one of the most important deities in the Tibetan pantheon simply because her practice is the easiest.

Therefore, her Tantra is considered to be the most suitable for people of these degenerate times when desire is the strongest energy. The reason for Vajra Yogini’s efficacy lies in her ability to transform ordinary desire energy into great bliss, a quality necessary on the Tantric path to Enlightenment. Hence, she is seen as beingideally suited for people of this day and age because she provides the method to transform desire energy into enlightened virtue.

Vajra Yogini’s practicecontains special instructions to transform all ordinary daily experiences into higher spiritual paths; and the prevention of ordinary death, intermediate state (bardo) and rebirth by transforming them into paths towards Enlightenment. It is stated in the Heruka Tantras that it ispossible to achieve spiritual attainments by merely reciting Vajra Yogini’smantraif our vows are intact, along with our spiritual commitments to our lama, known assamaya.

VIDEO: H.E. Tsem Rinpoche on Vajra Yogini

It is said that Vajradhara manifested as Heruka Chakrasamvara in order to transmit and elaborate on the practice of Vajra Yogini. While all lineages of Vajra Yogini can be scripturally traced back to this original text, the subsequent lineages of her practice can be attributed to various great Indian masters of the past. Although there are innumerable lineages of Vajra Yogini, five main lineages are diffused within Tibetan Buddhism.

1. Vajravarahi (Indra Kachö)

One of the oldest and perhaps the earliest lineage of Vajra Yogini’s practice is the Indra Kachö or Indra Kechari lineage of Vajra Yogini. This lineage is also commonly known as the ‘Adamantine Sow’ or Vajravarahi; in Tibetan, this form of Vajra Yogini is known as ‘Dorje Phagmo’.

Vajra Yogini in her Indra Kachö form stands in the dynamic posture of a great vajra dance, with one foot stomping on Maha Ishvara representing great ignorance and the other leg raised in dance. Her right hand wields a curved knife up to the side and her left hand holds a skullcup at the level of her heart. She is sometimes depicted with the prominent face of a sow protruding from above her right ear; at other times, the sow protrudes from the crown of her head. The sow represents the transmutation of ignorance into the transcendent experience of great bliss and Emptiness.

This ancient lineage of Vajra Yogini can be traced all the way back to Indrabodhi or Indrabhuti, who received the practice from his guru, the Mahasiddha Lawapa also sometimes referred to as the Mahasiddha Kambalapada. The name Indra Kachö literally means that this form of Vajra Yogini was practised by Indrabodhi and so the lineage took his name. According to tradition, Indrabodhi was a king who ruled the kingdom of Sambhola, one of the two kingdoms in the land of the dakinis, Oddiyana. King Jalendra ruled the other non-Buddhist kingdom of Lankapuri. Although there was peace in the land, a propitious marriage was arranged to unite the two kingdoms and so a betrothal took place between Princess Laksminkara, the sister of King Indrabodhi, and the son of King Jalendra.

Princess Laksminkara was just 16 years old when she was escorted to her new home with great pomp and ceremony. Prior to this, she had been practising the sadhana (daily meditational prayers and visualisations) that she had received from her guru and, driven by great renunciation, she was loathe to be bound by her new royal duties. In fact, the moment she arrived in her husband’s kingdom, a deep revulsion for the material world overcame her. She locked herself in her room, tore her clothes and seemed to be overcome with madness. One night, she escaped from the palace and went into the mountains to live in a cave and meditate. There, she is said to have gained Enlightenment (mahamudra-siddhi) and she began preaching the Buddha’s teachings to latrine sweepers and other outcasts of the kingdom.

From the time of her arrival, Princess Laksminkara’s outrageous behaviour brought much shame and trouble for her new royal family-in-law. King Jalendra immediately sent for King Indrabodhi to speak with his sister. However, King Indrabodhi realised that his sister had gained attainments and he himself felt the utmost shame for living a life surrounded by ease and comfort. And while his sister had realised the nature of existence, he had realised nothing and merely ruled his country.

Thereafter, King Indrabodhi resolved to follow in his sister’s path. After the coronation of his son as the new king, he retired to a small palace where he practised his sadhana for 12 years, finally achieving full Enlightenment himself.

One day, his son came to visit Indrabodhi, accompanied by those who loved the old king. As they were about to enter the palace, a loud voice boomed from over their heads. Looking up, they saw Indrabodhi floating in the air while seated on a magnificent throne.

Everyone prostrated to Indrabodhi and it is said that for seven days, he remained floating in the air while giving teachings to his son and friends on the doctrine of ‘inconceivable profundity and immensity’. On the eighth day, he ascended to Kechara Paradise with 700 disciples. Therefore, according to tradition, the Indra Kachö lineage of Vajra Yogini is one of the teachings that is attributed to the great king Indrabodhi.

2. Uddhapada Vajra Yogini (Maitri Kachö)

Another famous lineage of Vajra Yogini’s practice is the Maitri Kachö or Maitri Kechari lineage. This lineage extends all the way back to the great Indian Mahasiddha Maitripa. It is also known as the Uddhapada Vajra Yogini or ‘One Leg Up’ Vajra Yogini lineage.

Uddhapada Vajra Yogini has her sacred body in a yogic posture with her right leg bent behind her at the knee. Her left arm, holding a skullcup, pulls her left leg up high against her breast while her right arm, holding a curved knife, is flung out behind her, above the sole of her right foot. In the crook of her left arm, she cradles a khatvanga which rests on her left shoulder.

Uddhapada Vajra Yogini arose from a vision beheld by the Mahasiddha Maitripa (1007-1078 CE). Maitripa was once a monk who studied at both the great monastic institutions of Nalanda and Vikramashila. While he was at Nalanda, he studied under the famous teacherNaropa, who was then known as the great scholar Abhayakirti.

Later, Maitripa studied in Vikramashila under the abbotship of the great master Atisha. However, he was expelled because of his controversial behaviour that contravened monastic rules. After leaving the monastery, he took up the practices of a wandering ascetic.

It was then that he met the great mahasiddha Shavaripa and became his student, receiving from him special instructions on Mahamudra. Maitripa went on to become known as a highly-accomplished adept of the Buddhist Tantric system and was renowned for passing the Mahamudra lineage and practice to the legendary Tibetan translatorMarpa Chokyi Lodro, who in turn became the master of Jetsun Milarepa.

3. Vidyadhari Vajra Yogini (Flying Vajra Yogini)

Vajra Yogini in mid-flight is known as Vidyadhari, which literally means ‘Knowledge Holder’. This name in the Nepali language is ‘Bidjeswori’. Hence, her main shrine in Nepal which is located by the banks of the Bisnumati River is also called Bidjeswori. There is also another very sacred shrine to her at the Mahaboudha Stupa in Patan.

Vidyadhari Vajra Yogini appears to be flying with her legs pulled apart in mid-stride towards the sky. Therefore, she is also known as Akash Vajra Yogini, literally ‘Sky-Going’ or ‘Flying Vajra Yogini’. Her right arm is stretched behind her, holding a curved cemetery knife (drigug). She cradles a khatvanga in the crook of her arm, resting it on her left shoulder while holding a skullcup with the same hand. In some depictions, her left leg is placed on her left arm or shoulder.

This form of Vajra Yogini is known to be a variant of the vision beheld by the Mahasiddha Maitripa and is sometimes known in Tibetan as Maitri Kachö as well. In general however, the name Maitri Kachö is usually reserved for Uddhapada Vajra Yogini.

4. Sukhasiddhi Dakini

This form of Vajra Yogini is known as the White Khechari. The practice arose from the 11^th Century Indian yogini Sukhasiddhi. After she gained Enlightenment, she appeared to others in various forms. She is traditionally depicted as a dakini who holds a skullcup in one hand, points to the sky with the other and is white in colour. However, in her secret yidam aspect as White Khechari, she is depicted differently.

The practice of White Khechari was disseminated by the Tibetan master Khyungpo Naljor (1050-1140 CE) and was eventually incorporated into the Shangpa Kagyu lineage.

Vajra Yogini’s form according to this lineage is that of a youthful 16-year-old who bears an expression that combines the sentiments of passion and wrath. She has three piercing eyes and her mouth opens ever so slightly, revealing her white teeth, four sharp fangs and twisting red tongue. White in colour, she sits in the posture of giving birth with her legs spread apart, thereby exposing her sacred secret organ. Her naked form is adorned with bone ornaments and a garland of 50 freshly severed heads. Just like the other forms of Vajra Yogini, she holds a curved knife in her right hand and a skullcup in her left. Her loose black hair flows freely down her back.

The yogini Sukhasiddhi was originally from Kashmir, where she was a kind but impoverished mother of six children. One day, she mistakenly gave away her last bag of rice to a wandering beggar, thinking that her family would return with more food. However, when they returned empty-handed, her own family chased her away in anger. Distraught, she wandered about until she found herself in Oddiyana where she began to earn a living as a brewer of rice beer. It was also in Oddiyana that she gained the allegiance of a female disciple of the famous Indian Mahasiddha Virupa (not the same as the mahasiddha who stopped the sun), to whom she anonymously supplied free beer.

When Virupa learned of Sukhasiddhi’s kindness, he summoned her to his forest hermitage. She arrived bearing offerings of beer and pork. Impressed with her great generosity, Virupa immediately bestowed some of his most profound teachings upon this kindly old woman, who was 61 years old at the time. It is said that Sukhasiddhi attained full realisation that very same night, and spontaneously assumed the guise and appearance of a beautiful young girl.

5. Naro Kachö Vajra Yogini

With one face and two hands, and standing on both legs, this form of Vajra Yogini is the most widely recognisable form of the Queen of Tantras. Vajra Yogini in this form is so named because her lineage and practice first arose through a vision beheld by the great Indian Mahasiddha Naropa, thus giving rise to her Sanskrit name ‘Naro Kechari’, meaning “Naropa’s Dakini”.

Naropa was an eminent scholar of Nalanda Monastery who was especially known for being a faultless debater. Appointed as the “northern gatekeeper” of the monastery, it was his role to deal with anyone who entered Nalanda’s northern gates to challenge the monastery to a debate. It was an enormous responsibility for in those days, debates were a highly sophisticated art, and the defeated debater would have to adopt the practices and views of the victor. Such was the trust that Nalanda, a monastery of tens of thousands of highly accomplished scholars, had in Naropa to guard and protect their views.

Nevertheless, Naropa was soon compelled to leave Nalanda in search of Tilopa, a master he had heard of only in name, but whose very name alone filled him with unshakeable faith. Naropa would go on to receive the practice of Vajra Yogini in the form of Vajravarahi from Tilopa, who initiated his student into her sacred mandala after 23 years of purification and practice.

In the first 11 years, Naropa searched the length and breadth of India for his guru Tilopa, undergoing countless hardships, doubts and mental confusion as he chased every whisper of Tilopa’s name. It is commonly believed that during this time, Naropa purified the karma necessary in order for him to meet his guru. His meeting with Tilopa then began 12 years of punishing training, during which Naropa became a leading exemplar in the practice of guru devotion.

Naropa’s 12 years of training under his guru culminated on the banks of the sacred Bagmati River, at the Pashupatinath Temple. At this holy site, Tilopa initiated his student into the mandala of Vajravarahi (Indra Kachö) by drawing her mandala in the sand. After receiving the initiation, Naropa entered into deep practice and meditation, and gained siddhis (realisations) within six months. His attainments are attributed not just to the initiation he received and the depth of his practice, but to his trust and devotion in his teacher. It was through this guru devotion that Naropa was able to gain Enlightenment within one lifetime.

Through his supreme practice of Vajravarahi, Naropa later gained a vision of Vajra Yogini in her Naro Kachö form, which he later initiated the Nepali Phamthingpa brothers into. They themselves subsequently became attained through the deep practice of this “new” form of Vajra Yogini.

One generation later, the lineage of Naro Kachö Vajra Yogini arrived in Tibet through Sherab Tseg and Mal Lotsawa, entering first into the Sakya pantheon of practices. To this day, Vajra Yogini remains one of the Sakya lineage’s five principal Tantric practices. In the 18^th Century, the Naro Kachö practice was introduced into the Gelug tradition. Later, in the 20^th Century, it was His Holiness Kyabje Pabongka Rinpoche who recommended Naro Kachö Vajra Yogini as the main meditational deity (yidam) for the majority of practitioners of the Gelugpa tradition.

While at each of the four sacred sites of Vajra Yogini, you should set a good motivation before engaging in making offerings and prayers there. Setting a good motivation and making a very strong dedication, when combined with the action itself, transforms the energies generated into merit, which is essential for our path towards Enlightenment and ultimate happiness. The immense energies from merit can never be used up; rather, we benefit from them over and over again, and in myriad ways until we achieve our spiritual goals.

The Motivation

Since these sacred sites are associated with holy Vajra Yogini, which is a Highest Yoga Tantric practice, our motivation should be geared towards receiving and accomplishing her practice for it is through her practice that we can swiftly achieve Enlightenment.

As such, His Eminence the 25^th Tsem Rinpoche recommends to his students to make the following four aspirational prayers, together with the Mahayana motivation of achieving Enlightenment for the benefit of all sentient beings. These are:

1. To receive the full initiation of glorious Vajra Yogini in this very lifetime from a qualified lama or master, inclusive of the oral transmission and commentary.
2. To master the 11 yogas and the generation and completion stages of Vajra Yogini practice; and to engage in a long Vajra Yogini retreat during this lifetime.
3. To ascend to Vajra Yogini’s sacred pure land, Kechara, upon our passing.
4. To never be separated from Vajra Yogini in this life and all future lives.

Prayers

Holy sites are excellent places to recite prayers as their benefits are multiplied due to the enlightened energies imbued in the environment by great practitioners and masters who have come before us.

For those who have not yet received initiation, when at these holy sites you can engage in Gaden Lhagyama (Guru Yoga of Lama Tsongkhapa), combined with reciting the mantras of Lama Tsongkhapa, Manjushri, Chenrezig, Vajrapani, Medicine Buddha or Tara. You can also recite your own Guru’s mantra at these sites; it is said that if you are sincere and have tremendous faith, your Guru’s mantra is the most powerful mantra of all.

For those who have received initiation into Vajra Yogini’s Tantric practice, if you have the time, you can engage in your daily sadhana here. Otherwise, you may simply recite her Eight-Line Praise, her holy mantra, and even your Guru’s mantra for the reasons mentioned above.

Before leaving each holy site, recite dedication prayers to dedicate the merits accumulated towards the four aspirations previously mentioned; at the end of your entire trip, seal the merits of your pilgrimage by reciting the King of Prayers, and dedicating it to the great goal of Enlightenment.

Some of these temples have mani wheels built into the walls. Filled with thousands of mantras and prayers, turning these in a clockwise direction sends the energies of the mantras into the environment, thereby blessing all beings in the area, including yourself and other pilgrims. It is also said that turning these wheels multiplies the effects of our own mantra recitation, and each turn of the wheel is equivalent to reciting the number of mantras that are encased within.

Apart from offering prayers at these sites, visitors and pilgrims can also engage in other merit-generating activities such as prostrations, which help to purify negative karma and lessen the ego; circumambulation, which generates merit and helps us create a stronger connection to the divine through our physical veneration; or even mandala offerings if time, space, and other considerations allow.

Offerings

There is a long history of making offerings in the Buddhist tradition. Practices at these four holy Vajra Yogini sites are no different, although they may take on a form more closely related to local Nepali customs, which are steeped in devotional practices. Such offerings include butterlamps, which are offerings of light that can be purchased from the temple’s caretakers who usually prepare them together with their families. Approach the temple’s caretaker and let them know you wish to offer a butterlamp, and they will be more than happy to assist you.

It is not uncommon for devout pilgrims to offer hundreds, even thousands of butterlamps. The offering of light symbolises the dispelling of ignorance (represented by darkness) and the gaining of true knowledge of existence and enlightened wisdom. Butterlamps are available at temples and shrines all over Nepal, whether Buddhist or Hindu.

Pilgrims will also find that other methods of making offerings are abundant at these temples, including khatas (silk scarves) which symbolically carry our prayers and aspirations to the divine when offered to Vajra Yogini’s sacred images. Flower garlands are frequently available for offering purposes, as are fruits, milk, yoghurt and tea. These are all symbolic of gaining the sustenance we need in our lives.

Another very significant offering is incense, widely practised throughout all traditions, schools and vehicles of Buddhism. In Nepal, incense offering commonly takes the form of Indian-style incense sticks, or Tibetan-style incense sticks set to light a mound of powdered juniper. The Tibetan style is especially favoured, as the ingredients are specific herbal combinations prescribed in the scriptures. This smoky offering is so popular for its purification qualities that most temples will provide pilgrims with a large incense burner outside their main entrance for this very purpose. Incense offerings inside the inner sanctum are usually left to the temple caretakers to do.

Visitors to the Vajra Yogini shrines will also notice small amounts of money being offered. These are usually symbolically placed near Vajra Yogini as an offering of both our material and spiritual wealth, as well as offering our wishes.

Another form of offering that is closely related to the practice of Vajra Yogini is the offering of sindhura (vermillion or powdered cinnabar). It is said that when we gain realisations through the practice of Vajra Yogini, sindhura powder will spontaneously appear on the crown of our heads as an external manifestation of our spiritual accomplishments. This is one of many signs that indicate Vajra Yogini will take us to Kechara Paradise, her pure land, on our passing. Once there, we can focus on our spiritual path even more intensely and attain higher states of being, leading to Enlightenment.

Before leaving each holy site, do not forget to request the temple caretaker for some flowers or dust from Vajra Yogini’s holy body. More often than not, they will be happy to oblige. Store these well in a clean container, as they can be enshrined in our own statues upon our return home.

Nepal, officially known as the Federal Democratic Republic of Nepal, is a small landlocked central Himalayan country in South Asia. Nepal has always been a popular tourist destination, not only for its incredible natural beauty or as a mecca for adrenaline junkies but also for its deep spirituality expressed in the daily lives of the locals. With a population of around 26.4 million, this Himalayan nation consists of a multiethnic society withNepalias the official language. The nation’s largest city is its capital Kathmandu, an urban sprawl which is the location of the country’s only international airport, Tribhuvan.

The name “Nepal” was first used in the ancient texts from theVedic Age, the era in which the foundation of theHindu faith was formed. Hinduism is now the predominant religion of the country. Sometime between the 6^th and 4^th centuries BCE,Prince Siddhartha, the founder ofBuddhism was born in southern Nepal in present-day Lumbini. Thus, Buddhism continues to be practised alongside Hinduism as a major spiritual tradition within the country.

Nepal borderswith Chinato the north, Indiato the south, east, and west whileBangladeshis just 27kilometres away from Nepal’s southeastern-most tip. In a roughly trapezoidal shape, Nepal is 800 kilometres (497 miles) long and 200 kilometres (124 miles) wide, with a total land area of around 147,181 square kilometres (56,827 square miles).

The country can be divided into three main geographical regions: the Himalayan region, the mid-hill region, and the Terai region. The diverse landscape includesfertile plains, subalpine-forested hills and eight of the world’stallest mountains, includingMount Everest, the highest peak on Earth (8,848 metres above sea level).It is precisely this environment that has made Nepal a draw for nature lovers and extreme sports enthusiasts.

Kathmandu is the capital of Nepal and the main gateway for foreigners flying into the Himalayan nation. It is a huge city with a population of 1.5 million in the urban area, and three million across the largerKathmandu Valley, which includes the surrounding towns of Lalitpur, Kirtipur, Madhyapur Thimi,Bhaktapurand other municipalities.

The entire Kathmandu Valley sits at an elevation of approximately 1,400 metres or 4,600feetabove sea level. Traditionally referred to as “Nepal Mandala”, the Valley has been the home ofNewar culture, developed by the ancient inhabitants of the Kathmandu Valley for thousands of years. The city also functioned as the old royal capital of theKingdom of Nepaland thus, scattered throughout the city are many ancient palaces, mansions and gardens of the old Nepali nobility. Today, the city is the seat of the modern Nepali republic that was established in 2008.

Kathmandu has been the epicentre of Nepaliart,culture, historyand theeconomy for centuries. Most of its diverse multiethnic population are adherents of the HinduandBuddhist faiths and so religious and cultural festivities are an important part of life for people living in the Kathmandu Valley.

Due to the city’s role as an important gateway to the Nepali Himalayas, tourism is a major source of income and livelihood for Kathmandu’s residents. Since a 7.8 magnitude earthquake destroyed historic areas of Kathmanduon 25 April 2015, the capital is still recovering from the ravages of the devastation and tourism is only just starting to improve again. Tourists will face few challenges navigating their stay in Kathmandu – while Nepaliis the most widely spoken language, many of the city’s educated residents can understand and converse in English.

VIDEO: 10 Things To Do In Kathmandu, Nepal

Or view the video on the server at:
https://video.tsemtulku.com/videos/10ThingsToDoInKathmandu.mp4

As a land-locked country, Nepal cannot be reached by sea; the country is only accessible by land and air.

By Land

Visitors can travel overland to Nepal from China via the Kodari crossing on the border; or from India, at either the Kakadvitta, Birgunj, Bhairahawa, Nepalgunj or Gaddachowki entry points. A tourist visa can be obtained at any of these border crossings.

By Air

Tribhuvan International Airport is located in the country’s capital, Kathmandu. A tourist visa can be obtained upon arrival at the airport (see below for visa requirements). Airlines that fly to Kathmandu include: Silk Air, Qatar Airways, Emirates, Air Asia, Thai Airways, Cathay Dragon, China Southern, Oman Air, Jet Airways, Etihad Airways, Korean Air, Singapore Airlines, Biman Bangladesh Airlines, Regent Airways, US-Bangla Airlines, Malaysia Airlines, Himalaya Airlines, Nepal Airlines, Malindo Air, and many others.

All visitors travelling to Nepal will need a valid passport and one passport-sized photograph on a light (or white) background for the tourist visa application process. Upon arrival, visitors should fill out the application form before approaching the payment counter to submit the application fee, whereupon the visa (if approved) will be issued at the immigration desk itself.

Payment for the tourist visa is only accepted in one of the following currencies: US Dollar, Pound Sterling, Euro, Swiss Franc, Canadian Dollar, Australian Dollar, Japanese Yen, Singapore Dollar or Hong Kong Dollar.

Note: If you enter the country on a 15- or 30-day visa, these can be extended to the 90-day visa at the Department of Immigration in Kathmandu. The cost of this extension will be the difference between the tourist visa you already have and the one you are applying for. The process of extension is simple and can take as little as 15-20 minutes depending on how busy the office is. Tourists can stay for a maximum of 150 days in Nepal during the calendar year (Jan 1 – Dec 31). Below is a table detailing the types of tourist visas available:

Free Tourist Visas

Free 30-day tourist visas are granted upon arrival to nationals of the following countries: Sri Lanka, Bhutan, Maldives, Pakistan and Bangladesh. These visas can be extended at the Department of Immigration in Kathmandu after payment of the appropriate fee mentioned above.

Chinese nationals are also provided with a free 30-day tourist visa but need to apply at either the Embassy of Nepal in Beijing, the Consulate General of Nepal in Lhasa, the Consulate General of Nepal in Hong Kong or the Honorary Consulate of Nepal in Shanghai to be eligible.

Indian nationals do not require a tourist visa to enter Nepal as long as they have valid identification such as a passport or Electoral Commission Card.

Foreign Nationals Not Eligible for Visas on Arrival

Foreign nationals from Nigeria, Ghana, Zimbabwe, Swaziland, Cameroon, Somalia, Liberia, Ethiopia, Iraq, Palestine or Afghanistan need to obtain Nepal tourist visas from the Nepal Embassies or Diplomatic Missions in their respective countries before travelling to Nepal.

For more information about tourist visas or for enquiries, please contact:

Department of Immigration Nepal
Kalikasthan, Kathmandu
Tel:00977-1- 4429660 / 4438862 / 4438868/ 4433934
E-mail:mail@nepalimmigration.gov.np,dg@nepalimmigration.gov.np 
Website:www.nepalimmigration.gov.np

Due to earthquakes, poor road maintenance, weather conditions and traffic in Kathmandu, getting around can be difficult. While there is public transport available, local buses are usually overcrowded and quite uncomfortable. Tourist buses are available on major routes, and car and motorcycle hire is readily available.

However most tourists find it easier to hire taxis (abundant at major sites in cities), to charter four-wheel drive vehicles, or simply catch a flight to other destinations in Nepal. If staying at a reputable hotel, the concierge staff can arrange transport for you. Although these are usually more expensive than your average taxi, they are a lot more reliable.

1. Bring a universal power adapter: Electricity sockets in Nepal are compatible with European plugs (three round prongs) and are powered by 220v/50Hz electricity. Bring extra batteries as well as you may experience power outages.
2. Safety: Nepal is generally considered a safe country to visit. If you want to take extra precautions you can register with your local embassy while in Kathmandu, and make photocopies of all your important documents, such as your passport, flight tickets and travel itinerary. These should be stored in a separate place from the originals.
3. Weather: It is essential to know what the weather will be like during the time you plan to be in Nepal, as the climate can vary greatly. Winters are very cold while summers can be scorching. Pack extra layers, woolly hats, and scarves for winter; thinner clothing, a hat, sun screen and sun glasses are essential for the summer.
4. Clothing: Dress modestly, especially when visiting temples. Women should keep most areas covered, including the shoulders, chest and below the knees. Men should wear long trousers, and avoid wearing shorts.
5. Hygiene: Keep tissue and hand sanitiser with you. Some public toilets, even in restaurants, may not have running water, and some toilets may even require squatting.
6. Water: Do not drink water directly from the tap. Use bottled water, even for brushing your teeth, and avoid drinks with ice in them, since the water used for the ice may not be filtered. Bottled water can be found in practically every shop in Kathmandu.
7. Face masks: Nepal’s climate is extremely dry and Kathmandu is extremely dusty, which turns to mud when it rains. Parts of the city are quite polluted as well, so it is a good idea to have face masks on hand. Even many of the locals opt to wear such masks. The atmosphere can irritate the respiratory system and cause symptoms such as runny noses, blocked sinuses, mild headaches, dry lips, and even general exhaustion. It is better to be prepared.
8. Connectivity: Do not expect great internet service. In 2016, Nepal was ranked the country with the second lowest internet speed in the world, so visitors would do well to lower their expectations in terms of Internet speed and service.
9. Entrance fees: Be aware that some tourist sites such as temples charge entrance fees for foreigners. Always check with your local tour guide or look out for signs near the entrances.
10. Shopping: You can haggle for better prices for just about anything from taxi fares to souvenirs. Do make sure to walk around before you buy, as there may be something better just around the corner. Do remain respectful when haggling – the few rupees you save may hold an entirely different (and much greater) value for local shopkeepers.
11. Environmental friendliness: Many shops in Nepal no longer use plastic bags but provide cloth bags to customers for a small fee. It is best to avoid using plastic bags altogether to ensure Nepal becomes environmentally-friendly.
12. Tipping: In general, tipping is not necessary as hotels, cafes and restaurants add a service fee, which is usually around 10%. Exceptions are tour guides, porters, etc., and you should aim to offer them 10-15% of their service cost.
13. Avoid: Avoid bars and clubs. These are tourist traps that scam you into buying alcohol and food at ridiculously inflated prices. Some of these places even have a history of intimidation and violence. Also avoid displaying food around temples. Many temple complexes in Kathmandu are also home to monkeys, who may often snatch food (and other belongings) away from you if you have it out in the open.
14. Foreign exchange: Be sure to exchange your excess Nepali Rupees before leaving the country. Many currency exchanges do not accept Nepali Rupees outside of Nepal itself.
15. Etiquette: Do not touch someone’s head or sit showing the soles of your feet to another person as it is considered extremely rude. Pointing with your finger is also considered rude; it is best to point with your chin if needed. Never pass food or give something to another person using your left hand, as it is considered unhygienic.

As the four holy Vajra Yogini temples are in or around Kathmandu, it is recommended to stay within the city limits. Not only will it be easier to arrange transport to these holy sites, but hotels in the city generally have better facilities.

Most tourists prefer to stay in areas popular with the tourist crowd, such as Thamel. Below are three places recommended as a strategic and comfortable base from which visitors can explore the rest of Kathmandu. You may wish to do further research for other accommodation options to meet your needs.

1. Kathmandu Guest House

Address: PO Box 21218, Ward no. 16, Thamel, Kathmandu, Nepal

Phone: (+977-1) 470 0632/470 0800 & +977 9851020484

Website: https://ktmgh.com/kathmandu-guest-house/

2. Shambaling Boutique Hotel

Address: GPO Box: 3064, Boudha, Kathmandu, Nepal
Phone: (+977-1) 491 6868
Website: http://www.shambaling.com

3. Hyatt Regency Kathmandu


Address: PO Box 9609, Taragaon, Boudha, Kathmandu, Nepal

Phone: (+977-1) 517 1234
Website: https://kathmandu.regency.hyatt.com/

Those on a limited budget will find many backpacker-style accommodation options online, but be sure to choose one that is in an area with a large tourist population for safety reasons. Those who are adventurous can also check out local homestays for a more authentic experience. Many reputable international platforms have expanded their services into Nepal, for example Airbnb (http://www.airbnb.com). Just be sure to check out previous reviews so that you know what to expect.

The texts below were sourced from legitimate book-hosting services offering these texts for free download. They are made available here for purely educational, non-commercial purposes. Some of these texts may require the reader to have the appropriate initiations, transmissions or permissions. Therefore please check with your teacher before reading them.

Vajra Yogini and Other Sacred Power Places in Nepal

by Pastor David Lai

Vajra Yogini and Other Sacred Power Places in Nepal was inspired by His Eminence Tsem Rinpoche when he took 61 people on a whirlwind pilgrimage to Nepal. This book is an account of the amazing spiritual journey with each temple and holy site beautifully captured on camera along with Tsem Rinpoche’s powerful explanations and stories.

The principle pilgrimage sites which the pilgrims were privileged to visit consisted of ancient caves and temples related to the Tantric deity called Vajra Yogini, the Mahasiddha Naropa and his Guru, Tilopa. There are many photographs particularly of the ancient and sacred Vajra Yogini statues that have never been seen in print – in fact, most of these sites are not even mentioned in the usual guidebooks. It is hoped that this book will serve to inspire intrepid spiritual seekers who wish to make their own spiritual journey to discover the ancient world of Vajra Yogini.

Source: https://www.vajrasecrets.com/collections/ebooks/products/vajrayogini-and-other-sacred-power-places-in-nepal-ebook

Click here to download the PDF version

The Life and Teaching of Naropa

Herbert V. Guenther

In the history of Tibetan Buddhism, the 11^th Century Indian mystic Naropa occupies an unusual position, for his life and teachings mark both the end of a long tradition and the beginning of a new and rich era in Buddhist thought. Naropa’s biography, translated by the world-renowned Buddhist scholar Herbert V. Guenther from hitherto unknown sources, describes with great psychological insight the spiritual development of this scholar-saint. It is unique in that it also contains a detailed analysis of his teaching that has been authoritative for the whole of Tantric Buddhism.

This modern translation is accompanied by a commentary that relates Buddhist concepts to Western analytic philosophy, psychiatry, and depth psychology, thereby illuminating the significance of Tantra and Tantrism for our own time. Yet above all, it is the story of an individual whose years of endless toil and perseverance on the Buddhist path will serve as an inspiration to anyone who aspires to spiritual practice.

Source: https://www.amazon.com/Life-Teaching-Naropa-Herbert-Guenther/dp/1570621012

Click here to download the PDF version

The Six Yogas of Naropa

By Tsongkhapa (Author), Glenn H. Mullin (Translator)

Tsongkhapa’s commentary entitled A Book of Three Inspirations: A Treatise on the Stages of Training in the Profound Path of Naro’s Six Dharmas is commonly referred to as The Three Inspirations. Anyone who has read more than a few books on Tibetan Buddhism will have encountered references to the Six Yogas of Naropa, a preeminent yogic technology system.

The six practices — inner heat, illusory body, clear light, consciousness transference, forceful projection, and bardo yoga — gradually came to pervade thousands of monasteries, nunneries, and hermitages throughout Central Asia over the past five and a half centuries.

Source: https://www.amazon.com/Six-Yogas-Naropa-Tsongkhapas-Inspirations/dp/1559392347

Click here to download the PDF version

The Practice of the Six Yogas of Naropa

By Glenn H. Mullin

The Tibetan tradition known as the Six Yogas of Naropa is one of the most popular Tantric systems with all schools of Tibetan Buddhism. Structured and arranged by the 11^th Century Indian masters Tilopa and Naropa from various Buddhist Tantric legacies, this system of yogic practice was carried to Tibet by Marpa the Translator a generation later. These six yogas — inner heat, illusory body, clear light, consciousness transference, forceful projection, and bardo yoga — continue to be one of the most important living meditation traditions in the Land of the Snows.

This book on the Six Yogas contains important texts on this esoteric doctrine, including original Indian works by Tilopa and Naropa and writings by great Tibetan lamas. It contains an important practice manual on the Six Yogas as well as other works that discuss the practices, their context, and the historical continuity of this most important tradition.

Source: https://www.amazon.com/Practice-Six-Yogas-Naropa/dp/1559392568

Click here to download the PDF version

For more interesting information:

• Mahasiddha Naropa: The Indomitable Disciple
• Sakya Lopon Sonam Tsemo – The One Who Ascended to Kechara Paradise
• Vajra Yogini Ugra-Tara in Sankhu, Nepal
• Tsarchen Losal Gyatso: Lineage Holder of Vajra Yogini’s Tantra
• Stunning Vajra Yogini Altar
• Shimmering Vajra Yogini from Ms. Wahyu
• Starting On Vajra Yogini NOW! | 今天就开始修习金刚瑜伽母
• Power Place: Jog Falls
• Vajra Yogini – The Powerful Divine Red Lady
• 6 Yogas of Naropa by H.H. Kyabje Zong Rinpoche
• Make Offerings to Vajra Yogini in Kechara Forest Retreat
• Getting Closer to Vajra Yogini
• The Miraculous Vajra Yogini of Ditsa Monastery | 支扎大寺殊胜的那洛空行母
• Kechara Forest Retreat’s Vajra Yogini
• TRANSCRIPT: How Lama Tsongkhapa transforms to Vajra Yogini | 宗喀巴如何转化成金刚瑜伽母