I spent a long time studying Lord Shiva and I feel as though I have become close to him, and his holy family. His wife, the mother goddess, Parvati, and his two sons; the elephant headed god, Lord Ganesha, and the warrior god Murugan.
Recently I have found myself back in to what most would call classical Tibetan Buddhist waters. I began hearing the Vajra Guru Mantra in my dreams a few weeks ago, and since then I have adopted a practice of reciting the mantra and visualizing Lord Padmasambhava.
In doing so I wondered at the time I spent with the Hindu holy family and what it had meant. I also wondered as to the striking similarities that I see between Lord Padmasambhava, a historical human figure, and Lord Shiva, the Yogic God of vast qualities.
I came across the following post and I wanted to preserve it for myself as much as share it with you, so, read on.
Hindu Lord of Yoga (Shiva Mahadev) and his appropriation into Buddhist contexts, i.e. Tibetan Nyingma
“Nyingmapa/Shiva Connection”, as in Vajrakilaya, plus Shiva mantra in Lochen Dharma Shri
Re following post from Tibetan Buddhism tribe
“Re: Nyingmapa/Shiva Connection
Wed, December 6, 2006 – 10:43 AM
Can you say a little bit more about what you mean by a Shiva connection to Nyingma [Early Transmission Indo-Tibetan Vajrayana Buddhism]? Are you asking if Shiva is used as a tutelary deity in Nyingma, or if meditation traditions from Shaivite Tantra are practiced in Tibet? Or something else?”
Well, together your efforts got you fairly close, but you missed some big stuff.
1) Yes, Shiva Mahadeva is known as Lha Chen. This is a mundane protector in Nyingma practice texts, such as one finds in Rigpa Fellowship and Chagdud Gonpa Foundation practices. Lha Chen (Great God) is not a general term in Tibetan, it always means Shiva Maha (Great) Deva (God).
2) There is an explicit Shiva mantra for energy control in a dzogchen (Nyingma / Great Perfection) practice text by Lochen Dharma Shri.
3) Shiva Rudra is very well known in tantric Buddhist texts. In the Nyingma school, Vajrakilaya is basically a Buddhist tantric transformation of Shiva, or at least his close family member. Look up the Origin Story for Vajrakilaya as the Stepson of Shiva Rudra through the big blue book by Dr. Martin Boord, who is a VK scholar in particular. Nyingmapas are usually considered to be very fond of VK practice, so I thought the Boord texts were studied by same.
4) How about Shiva’s Son, Ganapati? There is a “Tibetan” tantric Ganapati / Ganesh. The twelve armed form. There is (untranslated) praise to Ganesh (as a mundane proctector) in the Longchen Nyingtik text cycle used by Rigpa Fellowship. I have the Sakya (Tibetan Buddhist) empowerment for Ganapati and the long Twelve Armed Ganapati karmamantra. Plus the hastamudra (sacred hand seal). Just did some Ganapati 2 nights back.
5) There is also the renowned (Hindu) Shiva Mahakala. Ever hear of the Buddhist (Shiva) Mahakala, the subjugated (and transformed) Great Protector? Yep, it’s the same one. Complete with Kali (as in Shiva / Kali). Look at the retinue mantras for Nyingma Mahakala or Sakya Mahakala or Shangpa Kagyu Mahakala. You’ll see some Kali in there.
6) The tantric Buddhist relationships with Shiva, Kali, and Ganapati are pretty complex. And somewhat self-contradictory. And subject to dispute by the wise and the ignorant. I won’t go into any of that here, because the perspectives vary a great deal.
However, there is a big long (two and a half page Hindu) mantra for Shiva. It’s for summoning all kinds of dangerous spirits. I wouldn’t recommend it.
7) Please note that Guru Padmasambhava typically carries a trisula ( i.e. trident ), same as Shiva Mahadev. This alone says quite a lot.
8) Anyway, if you have a Rigdzin Dupa Padmasambhava empowerment (from the Longchen Nyingtik), you have a whole set of (Shiva) Mahakalas. Bunches and bunches. The sadhana text is quite explicit, and this is really a very standard Padmasambhava transmission.
Anyway, please don’t forget about (Shiva’s stepson) Vajrakilaya, the wrathful Vajrasattva. At least, not if you’re Nyingma. That would be the request of HH Dilgo Khyentse.
There is profound overlap between the Tibetan Buddhist “New School” traditions of Cakrasamvara and the Hindu Shiva, but I won’t go into these here. It’s another discussion. Closely related and parallel, but distinct.
K T
(from http://tantra.tribe.net/thread/c7c4cf07-6035-4f27-a735-facae4fca585)
I have yet to find the other post mentioned here about the Cakrasamvara Tradition and Lord Shiva, but I will.
Namaste,
Matt
Hi Matt,
Per your understanding, what’s meant by
“Lord Shiva, the Yogic God of vast qualities”. Could you elaborate for me or send me in the right valid direction?
Namaste
I am a practitioner in the Nyingma tradition and felt that I recognized in some images the blue Shiva on a lotus, sun and Moon disk as eerily similar to the primordial Buddha Samantabhadra.
I meant that the qualities ascribed to him within the myriad writings and stories of Santana Dharma are vast in nature. He is the pillar of flame that Brahma and Vishnu race to find the beginning and end, he is the last conscious thought of the yuga, he is undisturbed meditator to which Parvati dances in hopes of a glimmer of attraction, he is the father of Ganesha who holds the whole universe within his belly.
Though I am not strictly within the orthodoxy of Vajrayana as I still have many Hindu practices, I agree completely that Samantabhadra is deeply linked by iconography and historical references with Shiva. I feel deeply that Lord Shiva brought me directly to the feet of Padmakara.
Thank you for this essay. I have felt completely split between yogi and buddhist practices, at least in the recitation of mantras and development of certain energies. When I was recently attending a teaching with a Vajrayana Rinpoche, I was so struck by the similarities you describe here. My initial Google search brought me to your writing. Thank you. Namaste.
They are same with just in different form. Both of them have 2 consort and the posture speaks alot.
Om Namak shiva…
Om ah hun vajra guru padne sidhi hung..
I am tibetan buddhist and devoted my heart practice to mahaguru rinpoche. And my only hindu practice is the Shiva Mahamrityunjaya mantra. The Trishula/Khatvanga is an undeniable element of evidence.
This is a really nice summary. Can you explain what you mean by “stepson on Shiva” in terms of Vajrakilaya.
Also Guru Rimpoche meditated in cave in Nepal which has Shiva’s lingum from centuries.
Also , watch video of Mahayogi Satyendranath of Kaulantak Peeth to know how Hindu Tantra started influencing Buddhsim.
Love
Shiva is the Godhead of Tantra. No tantrika can function without His grace.. Maha Kali is His divine feminine.. the manifestation/nature aspect of Shiva.
Mahakala is Shiva in his “vikraal rupa” or most wrathful emanation.
Vajrayana is an offspring of Tantra.
In the Tibetan pantheon there is a tradition of “Dharmapalas” in the Hindu tradition it is more specific and concentrate to Shiva-Shakti.. right or left handed practice
In Tibetan it is father or mother Tantric practices.
However if you have connected with Shiva, you are automatically connected to Mahakala and Padmasambhava. Namaste Meenakshi Negi
I have been a Nyingma practitioner for years, and have recently become very interested in some Hindu deities. I find I have really missed any devotion to God in Vajrayana. How do folks who have love for both traditions reconcile this?
The trident used by Padmasambhav is not just like trishul of Shivaji. The trident used by Guru Rinpoche is called khathwanga n it has vast meaning n value. This is not used to destroy the devils or evil spirits but it indicates wisdom, impermanent, skillful means etc. There is a vast difference between the two. Hindus always indicates that Trashila are used as weapons to kill or destroy enemies or Rakhshas. So don’t ever compare Trishul of Shiva with Padmasambhav’s khathwangga.
I recognized without any help the similarities between Guru Rinpoche images and Lord Shiva. Of course not being a scholar or any kind of expert on practice of Tantra, I realize Tantra is older than Buddhism, and Hinduism is the foundation of Buddhism, so when Buddha says the gods are the thought forms of your own mind, the gods become mental images for opening the doors to a realization of mind’s true nature, emptiness. However an important point. When we read the biography of Guru Rinpoche, we are not reading the biography of a human being. we are are reading the biography of an Archetype (god).
Thanks Matt. Can you say more on the Shiva-Samantabhadra connection? I grew up quite devoted to the former, and now, practicing in the Nyingma tradition, find myself drawn to the latter. Unfortunately, I’m not a fan of the latter’s iconography, as he looks more like a Smurf than the Supreme Source.
Thanks Matt,.this was a good read as I was pondering about the same. Being a Nepali Hindu Buddhist and named after his mantra, for what it’s worth, I can see what you mean by Lord Shiva took you to the place you were. Be well wherever you are and Om Nama Shivaya/ Om Mane Padme Hum. Potato, Potato.
Namaste
Namastey Matt. There is so much conflict between Hindu and Buddhist. It gives a lot of pain . Please leave some positive.
I mean leave some positive message.
Namaste I am very fond of Lord Shiva and Shakti.
They are very kind . Your conversation shows that all Gods are one.
Personally, I find it simple to view the Hindu deities in relation to the Buddhas. The gods and goddesses are still locked into their egoic lives, where the Buddhas are enlightened.