84 Mahasiddhas

Nov 21, 2011 , Views: 227

The 84 Mahasiddhas represent all those who have, within a single liIetime, attained direct
realization oI the Buddha`s teachings. Their liIe stories represent what they have accomplished and
what they did Ior others upon gaining realization Irom their practice. By reading their stories, we
know that through eIIort and practice oI the Buddha`s teachings, we too can gain liberation.
The lives oI these 84 mahasiddhas have a similar pattern. the siddha-to-be experiences some sort
oI preliminary discontent or a liIe-crisis leading to the appearance oI the guru. Their personal
encounter with a spiritual teacher turns out to be a turning point in their lives. The siddhas-to-be are
given an initiation by their respective gurus, and the guru will skilIully give them instructions. This
is usually something that they can put to immediate use.
The students gradually (or some immediately) acquire great Iaith and place a high level oI
commitment to their teacher. They do not hold back in any possible aspect. Any instruction Irom
the guru is oI great importance to them, and they practice it diligently as it is the vital link to the
highest attainment.
The mahasiddhas are people who come Irom all walks oI liIe. There are men and women, kings and
beggars, young and old, monks and laymen. It proves to us that no matter what our initial state is, it
is possible to reach the highest human condition within one liIetime.
Below is a list oI the 84 mahasiddas and oI Vajradhara. There is a photo and a short description on
the side.
I have always love to read the stories oI these Mahasiddhas. They brought tears, joy, amazement,
Iaith, wonder, awe, and laughter when reading about them. They always inspire great inspiration
towards the Dharma and blesses me to do more. To realize peseverance and diligence does produce
results. Each oI them had their particular attachments, delusions and hang ups. In each oI them, we
can Iind ourselves or something similar. It makes us realize, beIore they became attained, they were
just like you and me. That means, we can be eventually just like them iI we apply ourselves!
Tsem Rinpoche







harmakaya Vajradhara


Vajradhara is the primordial Buddha, who represents the essence oI the historical Buddha`s
realization oI enlightenment and the Iormless Dharmakaya. He is also the quintessence oI all the
Buddhas oI the three times. The color oI Vajradhara`s body is like a deep blue empty sky, which
symbolizes the vastness and limitlessness oI an enlightened mind, called the Dharmakaya.
Vajradhara`s two arms are crossed in Iront oI his chest. His right hand holds a vajra which
symbolizes skillIul means while his leIt hand holds a bell which symbolizes wisdom. These two
Dharma instruments are the ultimate representations oI the 'ultimate non duality and the 'non
duality oI existence.







Mahasiddha Saraha: The ~Arrow Shooter/The Great Brahmin

The teacher oI Nagarjuna.
Saraha, the son oI a Dakini, was born in the east oI India in Roli. He observed the laws oI the
Brahmins by day, and he received instruction in the tantric mysteries Irom Buddhist masters by
night. However, Saraha enjoyed spirituous liquors which were Iorbidden by Brahmin law.
Eventually, this was discovered and they were outraged by his behavior.
They brought this up to King Ratnapala and demanded he be deprived oI his caste status. However,
the king was a reasonable man, and decided to investigate the matter himselI. When asked by the
king, Saraha replied 'I do not drink. II you doubt me, gather together the Brahmins and all the
people and I`ll prove it. And so, a large crowd gathered, and Saraha announced a series oI trials to
prove his innocence. He placed his hands in hot oil and drank a bowl oI molten copper, but he was
unharmed. Later he jumped into a tank oI water stating the liar will sink, and true enough the
Brahmin that jumped into the tank with him sank. Then to clear more doubt, he ask Ior the two oI
them to be weighed and the lighter oI the two was the liar. When weighed, the Brahmin who was
twice the size oI Saraha, was much lighter than Saraha.
At this point, the king stepped in, pointed to Saraha and said, 'II this venerable being drinks, then
may he continue to do so Ior all time. And with that, the king prostrated beIore Saraha, Iollowed
by all the Brahmin.
Saraha then took a 15 year old girl as his consort and moved to a distant land, where he practiced
his sadhanas in isolation. One day, he told her to cook him radish curry. However, he began
meditating which continued Ior 12 long years. When he woke to the outside world, he bellowed
'Where is my radish curry? So astonished was his dakini consort that Saraha decided to move to a
mountain hermitage to continue his meditation properly, but his consort questioned him, saying that
iI he awoke Irom Samadhi and still possessed an undiminished desire Ior radish curry, what good
would the isolated mountains be Ior him? She then continued 'The purest solitude is one that allows
you to escape Irom the preconceptions and prejudices, Irom the labels and concepts oI a narrow,
inIlexible mind. He listened careIully and began to devote himselI to ridding his mind oI
conceptual thoughts and belieI in the substantiality oI objective reality. In time, he attained the
supreme realization oI Mahamudra and spent the remainder oI his liIe in service to others. Upon
death, Saraha and his consort ascended to the bliss oI the Paradise oI the Dakinis.


Mahasiddha Nagarjuna: ~Philosopher and Alchemist

Nagarjuna was a Brahmin youth with dazzling intellectual powers and the magical giIt oI
invisibility. However, he grew bored oI scholarly liIe and threw himselI into a liIe oI sensual
pleasure. One day, he devised a plan to slip into the king`s palace with 3 Iriends. They were
discovered, and Nagarjuna escaped by standing invisible, but his 3 Iriends were beheaded.
The entire district was in an uproar, Nagarjuna, now Iilled with selI-disgust went willingly into
exile. Frustrated and dissatisIied with liIe, he set out on a spiritual quest. He journeyed to the Cool
Garden Cremation Ground where he was given initiation into the doctrine oI the Buddha. Then he
travelled to the Iamous monastic academy oI Sri Nalanda, where he studied the 5 arts and sciences
until he could recite the entire library Irom memory. But spiritual dissatisIaction arose again and
books were no longer suIIicient. So he began to practice a mediataion propitiating Tara, and when
she appeared to him, he leIt the security oI monastic liIe and took up liIe as a mendicant monk.
Later he decided to go into retreat in Rajagrha and began propitiating the Twelve Consorts oI the
Supreme Elemental. For seven days, disaster stroked the place but it was unable to overwhelm the
meditator. Acknowledging Nagarjuna`s mastery, the Iemale Elemental said to him, 'Ask and you
shall receive. Nagarjuna replied 'I don`t really need anything except, perhaps, a daily supply oI
Iood to sustain me through my retreat. So Ior 12 years, the Elementals brought him 4 handIuls oI
rice and 5 handIuls oI vegetables and by the end oI his sadhanas, all 108 Elemental consorts were
under his control.
Renewed with purpose, Nagarjuna had the clear intention oI serving all sentient beings. His Iirst act
was his attempt to turn Gandhasila Mountain into pure gold. However beIore he could do so, the
Bodhisattva Manjushri questioned him as to what good a gold mountain would be to sentient beings
besides causing conIlict and striIe. Nagarjuna acknowledged the wisdom oI Manjushri and
abandoned the plan.
Next he came to the bank oI a road river near Sri Parvata Mountain. When he asked some herdsmen
Ior saIe passage, they led him to the most dangerous part oI the river, but they insisted it was the
saIest place to cross. A herdsman took pity on Nagarjuna and decided to carry him across the
crocodile-Iilled river. Once saIely across the river, the yogin said the herdsman could have anything
he desired, and so he was made a king and came to be known as King Salabandha.
But aIter some time, King Salabandha too was dissatisIied and went in search Ior his guru with the
intention to stay by Nagarjuna`s side. However, he was rejected and Nagarjuna gave him a Precious
Rosary to protect him and his kingdom, then sent him back to his people Ior another 100 years.
Salabandha`s kingdom prospered and during these happy years, Nagarjuna spread the teaching oI
the Buddha Iar and wide.
However, the evil spirit, Sundarananda grew jealous oI the king, and unleashed many disasters on
the kingdom. The King interpreted these omens as a sign that his guru was in mortal danger, and so
he rushed to search Ior his guru Nagarjuna and to sit at his Ieet. Just like what the king Ieared,
Nagarjuna began giving away all his worldly goods and prepared Ior death. The great god Brahma
in the guise oI a Brahmin came to beg Ior the master`s head, and when Nagarjuna agreed, out oI
grieI the King laid his own head at his guru`s Ieet and died. Nagarjuna then took a stalk oI kusha
grass, beheaded himselI and handed his severed head to the Brahmin. All things withered, and the
virtue and merit oI men Iaded. Eight yaksis, the Iemale Elementals came to stand guard over
Nagarjuna`s body until today.
AIter the master`s death, a great light entered the body oI Nagabodhi, Nagarjuna`s spiritual son and
successor. When the teachings and loving kindness oI Maitreya, the Buddha Yet to Come,
encompass the earth, Nagarjuna will rise again to serve us all.






Mahasiddha Vyalipa: ~The Courtesan`s Alchemist

Vyali was a very wealthy Brahmin, obsessed with immortality. He began to practice alchemy to
discover the secret to eternal liIe, and at much material expense, he bought a rare alchemical manual
and all the needed ingredients listed. He prepared the elixir careIully, however, he was still lacking
one ingredient oI which, without it the potion is useless. In Iury and now penniless aIter 13 years oI
worthless pursue, he throw the manual into Mother Ganga, and became a wandering beggar.
One day, while begging, he met a courtesan and a conversation Iormed. She told him that she Iound
a book while she was bathing in the river. When she showed the book to Vyali, he laughed
uncontrollably as it was the very book he threw away and he told her oI his tale. The courtesan,
desperate to preserve her beauty, begged the yogin to continue his research and oIIered him 30
pounds oI gold as an incentive. He accepted her oIIer and began Iormulating the potion once again,
but still lack the one crucial ingredient, the red myrobalan.
Another miraculous event took place again while the courtesan bathed in Mother Ganga. A
beautiIul red Ilower Iloating down the river wrapped itselI around one oI her Iingers. She didn`t
notice it until she went hopeIully to check Vyali`s progress and when she shook the Ilower oII her
Iinger, a drop oI nectar Iell into the potion and the air was Iilled with miraculous signs a wheel oI
8 auspicious symbols spinning clockwise appeared in the sky over their heads.
Out oI greed, they both agreed to never tell anyone oI the potion, and aIter conducting tests on the
potion`s saIety, they toasted each other`s eternal liIe and drank the potion. Instantly they achieved
mundane siddhi and the power oI deathlessness. However, they were still selIish and when they
ascended into the heavens the gods rejected them. So the two immortals went to live in the land oI
Kilampara where they made their home in the shade oI a lone tree on top oI a rock one mile high.
Possessing the power oI Ilight, Arya Nagarjuna vowed to recover the secret oI immortality which
was stolen Irom all mankind. Cleverly, he removed one oI his shoes beIore taking to the air. When
he arrived at the top rock, he prostrated himselI to the mortal pair. They were startled to see him and
desired his power oI Ilight. When they questioned Nagarjuna on his remarkable giIt, he told them it
was the power oI the one shoe he was wearing. Vyali then oIIered to trade him the recipe oI the
elixir oI liIe Ior the remarkable shoe. The barter done, Nagarjuna returned to India with the precious
Iormula. However, the secret oI Ilight is still unknown to Vyali and the courtesan.
To this very day, he continues his practice Ior the sake oI all sentient beings on top oI Sri Parvata
Mountain. And to those who Iind the path to realization, he grants the secret oI the magic elixir oI
liIe.


4 Mahasiddha Samudra: ~The Beach-comber

There lived a pearl diver in the land oI Sarvatira, estranged Irom his Iamily. He sustained himselI
through the sale oI pearls he Iound in the ocean. There was a day he was despaired because he
Iailed to Iind a single pearl to earn money Ior Iood.
As he wandered to the cremation ground dejectedly and ranted about his unIortunate state, the yogin
Acintapa met him there. The yogin heard Samudra`s Iate and gave him advice. The yogin pointed
out that all sentient beings in samsara are bound to suIIering due to one`s past karma. The yogin
Iurther made it clear to Samudra that he had endured severe pain in his past liIe and in his present
liIe he would continue to suIIer, without even a moment oI bliss.
Samudra begged the yogin to show him the path out oI suIIering and he received an initiation Irom
the yogin in return. He was given instructions oI the Iour boundless states oI mind and the Iour
internal joys. Samudra took the instructions to heart and meditated Ior three years. At the end oI his
meditation, he attained siddhi and was known as the Guru Samudrapada. He then worked selIlessly
to beneIit the others with his realization and attained the Dakini`s Paradise with eight hundred
disciples.


Mahasiddha Lakshimikara. Laksminkara: ~She Who Makes Fortune/The Mad
Princess

In the Dakini realm oI Oddiyana, King Indrabhuti ruled Sambhola, and to cement the Iriendship
with his neighboring kingdom, Lankapuri which was ruled by King Jalendra; Indrabhuti betrothed
his sister Laksminkara at age 7 to the son oI Jalendra. Laksminkara was an extraordinary being,
blessed with the qualities oI the elect. Time passed and at age 16, she was escorted to the Kingdom
oI Lankapuri. AIter her sheltered upbringing, she was terriIied oI entering the mundane world,
when all she wished to do was continue with her practice.
Due to the delay oI her departure, the royal party arrived later than expected and was denied entry
to the palace because according to them, it was an inauspicious day. So the princess and her retinue
had to wait until the Iollowing day. She grew uneasy oI her new environment and Iell into
depression. And when she languished outside the palace observing the liIe oI the city around her,
her depression deepened. It was quite clear that the people oI the city had never heard the message
oI the Buddha.
When she Iinally entered the palace, she locked herselI in her chamber and reIused to see anyone
Ior 10 days. Determined that her only escape Irom this liIe was to pretend to be insane, she tore the
clothes Irom her body and smeared oil on her body until she looked like a wild woman. But all the
while in her heart she was concentrating on her sadhanas. The prince despaired when he saw her,
and all the royal physicians sent to attend her could not cure the princess. She continued the act,
until one day, she was able to escape Irom the palace and made her way to a cremation ground
where she lived as a yogini Ior 7 years. A sweeper oI the king`s latrines served her IaithIully during
this time, and when she gained realizations she gave him initiation. He quickly attained
Buddhahood without anyone knowing oI this achievement except his preceptress.
One day, King Jalendra got separated Irom his hunting party, and while he circled aimlessly in the
Iorest, he saw Laksminkara, seated upon a jeweled throne, her body glowing with golden radiance.
Faith blossomed in the king`s heart, and he remained there all night watching the event in the
magical cave.
The next day, the hunting party Iound King Jalendra and they went back to the city, but the king
could not keep himselI Irom returning to the cave time aIter time. Finally, he entered the cave and
prostrated himselI beIore the yogini. Initially, she was quite doubtIul oI his intentions, but the king
spoke so movingly oI his belieI in her as a Buddha, and he begged so humbly Ior instructions. She
then told him he could not be her disciple as his guru should be one oI his own sweepers. He was
told to observe closely to Iind out who his guru should be.
The King did as Laksminkara advised, and not long aIter that he discovered the indentity oI the
sweeper-guru and invited him to his throne room, where he seated his guru on the throne and
prostrated himselI beIore his guru, and requested instruction. The sweeper-yogin gave him initiation
by the transIer oI the guru`s grace and then taught the king the creative and IulIillment stages oI the
sadhanas oI Vajra Varahi.
For many years thereaIter, Laksminkara and the sweeper perIormed many miracles beIore they both
ascended into the Paradise oI the Dakinis.










Mahasiddha Mekhala: ~The Elder
Severed-Headed Sister
7 Mahasiddha Kanakhala: ~The Younger
Severed-Headed Sister


They are both known as the headless sisters. In Devikotta, an elderly widower was burdened with 2
unmarried daughters. It wasn`t that bad, but the 2 girls were inIamous Ior their playIulness and
mischievous tricks. Eventually the girls were married into a Iisherman`s Iamily, and miserable their
husbands were. Finally, the younger one suggested that they run away, but Mekhala, Ior the Iirst
time spoke wisely to her sister, 'You know, I suspect that we deserve what we get. We bring it on
ourselves. I hate to tell you this, but we`re going to have to stay it isn`t going to be diIIerent
anywhere else because we take ourselves with us.
At that very moment, the guru Krsnacarya passed by with 700 dakas and dakinis in attendance.
Impulsively, the sisters threw themselves at his Ieet and begged Ior his instruction. Krsna gave them
initiation and instructed them in the Vajra Varahi path that unites vision and action.
The 2 sisters meditated diligently Ior 12 years and successIully attained their goal. They then
decided to visit their guru and seek Iurther instruction. When they Iound him, they humbly
prostrated themselves and walked about him in reverential circles. The guru received them kindly,
but it was quite obvious he did not know who they were. The sisters then said they were the 2
unhappy married sisters that he initiated 12 years ago.
The guru then bellowed, ' iI I gave you initiation, then why haven`t you brought me any oIIerings!
In reply, the sisters said they were at his service and asked what the guru would like. Krsnacarya
said 'your heads!
Without any hesitation, the sisters pulled a sword oI pure awareness and decapitated themselves and
as they made their oIIering to their guru, the severed heads sang a beautiIul song Ior their guru.
Krsnacarya then replaced their heads perIectly and the sisters came to be known as the Headless
Yoginis.
In gratitude, the sisters knelt beIore their guru and touched his Ieet in reverence. No sooner had they
done so than they attained Mahamudra-siddhi. For many years thereaIter they worked selIlessly Ior
the beneIit oI all sentient beings and were assumed bodily into the Paradise oI the Dakinis.


8 Mahasiddha Kumbharipa. Kamparipa/Kamari: ~The Potter

Kumbharipa was a potter in Jomanasri. One day, when he thought he could no longer bear to
continue his work, a yogin passed by, begging Ior Iood. Kumbharipa shared his humble means and
opened up to the yogin, saying he could not stand even another minute at the potter`s wheel. Gazing
at the potter`s wheel, the yogin gave it a spin and said, 'Don`t you understand that all beings on the
wheel oI rebirth never Iind a moment oI true happiness? From time beIore time there has only been
suIIering. Don`t get trapped in your own little misery. All human joys and pleasures are but Ileeting
shadows.
Upon listening to the yogin, he begged Ior a sadhana, whereupon the yogin gave him initiation and
instructed him in creative and IulIillment meditation with this verse:
From the soil of unknowing and ignorance
Comes the clay of passion and thought
To be turned on the wheel of greed and grasping
Fashion six pots from the six realms
Of samsaric ignorance and delusion,
Then fire the pots in the flame of pure awareness.
The potter understood his guru`s guidance, and meditated Ior only 6 months beIore all the
deIilements oI his mind were erased. As he sat in meditation, the wheel spun by itselI, and pots
sprang Irom it. When people heard he had the power oI the Buddhas, they sat at his Ieet, ready Ior
instruction. AIter many years oI service, he was assumed into the Paradise oI the Dakinis.


Mahasiddha Sarwatripa. Caparipa

One day, in the city oI Magadha, the head oI the Iamily oI a wealthy herdsman passed away. To
honor the deceased man, his son held a great Ieast which lasted Ior many days. On one occasion
when everyone went to bathe in the River Ganges, except Ior the young man`s wiIe who stayed
home with her 3 year old child to watch over things. During this time, the guru Caparipa appeared
and asked Ior Iood. The woman was honest and expressed she may be scolded Ior doing so. In
reply, Caparipa said to Iind him in the Iorest iI anyone became angry. She listened to the guru and
oIIered him Iood and drinks.
When her mother-in-law returned and saw most oI the Iood was gone, she was scolded, and out oI
anger, she carried her child and Iled to the yogin. When she arrived, the yogin said 'Very good!
and sprinkled mantra water which turned both mother and child into stone so that they would not
need anything else anymore. When the relatives realized she was missing, one by one came in
search Ior her only to be turned into stone, in total, there were about 300 oI them.
The child oI that woman had certain qualities: the siddhis oI the dakas, the power to transIorm
things into gold and even produce the elixir oI immortality. The Iamily became Iamous, and the
king oI Campaka, out oI Iaith, built a temple to the three: the child, and the husband and wiIe. He
then built another temple to the other 300 called 'Many-named. Those who have ill thoughts
cannot enter the temple; iI they do, the images will beat them or worse.
This temple became a center oI practice, and it is said that even now, many yogins reside there as
the place hasten one`s practice results. One can attain the worldly siddhis there, and while waiting
Ior the appearance oI the Victorious One, Maitreya, one can work Ior the beneIit oI living beings.



Mahasiddha Manibhadra: ~She of the Broken Pot/The Model Wife

Manibhadra was the daughter oI a wealthy Iamily in Agarce. As was their custom, she was
betrothed at the age oI 13 to a man oI her own caste, but lived with her parents until old enough to
take up her wiIely duties. One day, while in her mother`s kitchen, the guru Kukkuripa came to her
house begging Ior Iood. She welcomed him and served him with her own hands, then asked why he
chose to be as he is now and not lead a comIortable liIe with a Iamily. At that, the yogin laughed
and explained the preciousness oI a human birth as an opportunity to make spiritual progress and to
Iree himselI Irom the wheel oI rebirth. Manibhadra`s Iaith was kindled and her trust oI the yogin
made her beg Ior him to show her the way to liberation. The yogin told her she could Iind him in the
cremation grounds iI she wanted more inIormation, which was what she did that night.
Although she had never gone out alone at night, she walked Iearlessly through the streets to the
cremation ground, and when she came upon the yogin`s hut, he welcomed her in. Recognizing the
maturity oI her mind and her sincerity, he gave her initiation and empowerment. Then he instructed
her in the practice oI creative and IulIillment meditation. She remained in his hut alone Ior 7 days
while she established herselI in the practice oI her sadhanas. However, when she was no where to
be Iound, her Iamily grew Irantic, and when she Iinally returned, her parents beat her. With great
calm, she deIended herselI stating that pure bloodline and Iine reputation would not Iree her Irom
samsara, and she had been with her guru, who taught her how to practice a sadhana oI liberation. At
that, her parents were so impressed that they didn`t argue any Iurther, on top oI that, they allowed
her to practice her sadhanas one-pointedly.
A year passed and it was time Ior her Iiance to claim his bride. The Iamily was worried she would
not IulIill her obligations, but she accompanied her husband to her new home with no complaint or
resistance. She became a model wiIe, doing all and more than what was expected oI her with a good
attitude. In time, she gave birth to a son, and later, a daughter.
Twelve years passed in perIect harmony, and on the 13
th
anniversary oI meeting with her guru, a
tree root tripped her, causing her to break the water pitcher she was carrying. For the rest oI the day,
she was nowhere to be seen. Her Iamily searched Ior her and eventually Iound her at the place she
Iell. When her husband spoke to her, she seemed totally unaware oI his presence; she only had her
eyes Iixed on the broken bits oI the pitcher.
Manibhadra remained immobile and silent until nightIall. Then she looked up, surprised to see so
many people gathered around her. She then sang a song oI realization:
From the beginning of time, sentient beings
Have broken their vessels, and their lives end.
But why do they then return home?
Today, I have broken my vessel.
But I am abandoning my samsara home
For the realms of pure pleasure.
How wonderful is the guru
If you desire happiness, rely on him.
Manibhadra levitated into the sky and remained there Ior 21 days, giving instruction to the people
oI Agarce. Then she bid Iarewell to her Iamily and Iriends, and was assumed bodily into the
Paradise oI the Dakinis.








Mahasiddha Udhelipa. Udhilipa: ~The Flying Siddha

Udhilipa was a wealthy man Irom Devikotta who desired to Ily aIter discovering masses oI clouds
in Iive colors and an inIinite variety oI shapes. One day, the guru Karnaripa came to his door to beg
Ior Iood. Udhilipa welcomed him and oIIered the best Iood his kitchen could provide. ConIessing
his deepest desire, he asked the yogin iI he could be taught to Ily. The guru said there is a way, but
it is a long and arduous one. AIter convincing the guru that he would Iollow the instructions to the
letter, Karnaripa gave him the initiation oI the Catuspitha-mahayogini Tantra and advised him to
visit the 24 great power centers where he must Iind where the 24 panaceas were hidden by
propitiating the 24 dakinis who guarded the panaceas by reciting each oI their mantras 10,000
times.
Udhilipa set Iorth on his journey that very day. In time, he accomplished the task and then sought
out his guru Ior Iurther instruction. The guru then instructed him to prepare an elixir that would
allow him to Ily, an alchemical sadhana which took him 12 years to succeed and gain mahamudra-
siddhi. His realization gave him the power to Ily. AIter serving humanity selIlessly, he Ilew into the
Paradise oI the Dakinis.





Mahasiddha Tsalukipa. Caluki/Culiki: ~The Revitalized rone
Celuka was born oI low caste in Mangalapur and had always been idle in his action and thoughts,
blaming it on lethargy all the time. Nevertheless, he had been Irightened by the nightmare oI
samsaric existence. As he was sitting beneath a tree one day, yogin Maitripa passed by him and
asked him what he was doing. Celuka revealed to the yogin that he intended to obtain a sadhana to
escape samsara suIIerings. However, he lacked a master who could instruct him the proper methods
and paths and was lazy to search Ior one. He then made a request to the yogin Ior advice to
overcome his laziness.
Yogin Maitripa suggested that Celuka take an initiation to dispel his laziness and granted him the
initiation and empowerment oI Samvara. Celuka was instructed the methods and signiIicance oI the
meditation. Celuka was to meditate on his body, speech and mind and through keeping his psychic
energies in the central channel oI his body, he would eventually overcome his idle mind and attain
enlightenment. Celuka meditated as told Ior nine years, dispelling his ignorant mind.




Mahasiddha Kalakala. Kilakipala: ~The Exiled Loud-Mouth

Kalakala was born into a low caste Iamily and was very talkative due to his previous karma. The
town people disliked him and thereIore ostracized him, leading him to Ieel rejected and he Iinally
went to live in a cemetery.
There, a yogin came along and Kalakala shared his story. AIter listening to his tale, the yogin asked
iI he would like to use a method oI liberation Irom the misery oI the world. When Kalakala
indicated that he would, the yogin initiated him into the Guhyasamaja tantra and gave him
instructions.
Following instructions, Kalakala meditated and lost the sound oI other people`s anger in the sound
oI his own voice; his own voice was lost in a rain oI Ilowers; he lost the idea oI Ilowers in the
emptiness oI the sky; and through this he gained the siddhi oI Mahamudra. Kalakala worked Ior the
beneIit oI many living beings, and with 300 Iollowers, he went to the realm oI the Dakas.






4 Mahasiddha Kantalipa. Kantali: ~The Tailor/The Rag Picker

Kantali was born to a miserable trade oI stitching rags together into reusable cloth. One day, he
accidentally jabbed his Iinger and it bled proIusely on the cloth he worked on Ior hours. Driven
beyond endurance, he ran out to the Iorest, began to roll on the ground tearing at his hair and
howling like a wounded animal. The dakini Vetali took pity upon him and appeared to him as an
old woman. He told his tale to the dakini, and she replied, 'what your story tells me is that you have
suIIered some great pain in your past liIe. And I Iear that in your next liIe and the next and the next
that pain will hound you like your shadow hugs your heels. There is nothing but pain to be Iound on
the Wheel oI Rebirth. In despair, he begged the dakini to show him how to avoid such terrible Iate
and promised nothing would hinder him Irom Iollowing the instructions. There and then the dakini
gave him the Hevajra initiation and empowerment. She instructed him on the Iour boundless states
oI mind and taught him the yoga oI identiIication with the guru as well as IulIillment yoga.Kantali
returned home and did his best to Iollow, but his mind kept wandering back to work again and
again. Once more the dakini appeared to him and sand a song oI guidance to him:
nvision the rags you pick and stitch as empty space
See your needle as mindfulness and knowledge
Thread this needle with compassion
And stitch new clothing
For all the sentient beings of the three realms
Kantali returned to his work in great peace and realized the emptiness oI all the elements oI
experience. When he understood that compassion and emptiness were one, he gained mahamudra-
siddhi. Working selIlessly Ior others Ior many years, in time, he ascended to the Paradise oI the
Dakinis.

Mahasiddha hahulipa. hahuli / ekara (rtsva thag can: ~The Man of the Grass
Rope


Dhahuli was Irom a low caste Iamily in Dhakara, who made a living by making ropes out oI grass.
One day, while tying the ropes, a large and painIul wound appeared on his hands. A yogin came
along and asked what was bothering him. In reply, the rope-maker told him what happened. The
yogin then told him iI he couldn`t handle such a small wound, then what he would do iI reborn into
an unpleasant state in the next liIe? At that, Dhahuli requested a method to Iree himselI and was
given the initiation which transIers spiritual strength and was given instructions to practice the path
oI realization.
AIter meditating Ior 12 years with Iaith and vigor, he obtained siddhi and became Iamous
everywhere. For 700 years he worked Ior the beneIit oI many beings. When he departed Ior the
realm oI the Dakas, he had 500 Iollowers who Iollowed him.




Mahasiddha Medhenapa. Medhina / Medhini (thang lo pa: ~The Man of the Field


Medhina was a low-caste man Irom Saliputra. One day while laboring in the Iield, he suddenly
stopped and stood there. A yogin came along and asked iI he would like to get away Irom this pain
and suIIering through Dharma. Medhina showed much interest and so the yogin gave him
instructions on the Developing Stage and the PerIecting Stage, and then set him to meditating. But
the thought oI plowing the Iields interrupted him, making Medhina lose his desire to meditate. He
went back to his guru and expressed his concern, where upon his guru gave him instructions that
were more consistent with his thoughts.
Mendhipa continued meditating accordingly to his guru`s instructions Ior 12 years, and having
stopped various kinds oI worldly conceptions, he obtained siddhi. He ascended a tree which grew 7
talas up into the sky.
Mendhipa worked Ior the beneIit oI beings in Saliputra and then went to the realm oI the Dakas in
this very body.




7 Mahasiddha hokaripa. hokaripa / Tukkari (rdo ka ri: ~The Man Who Carries a
Pot

Dhokaripa was a man oI low-caste Irom Saliputra who always carried a pot which he Iilled with
whatever alms he managed to get through begging. One day, having nothing in his pot, he chanced
a meeting with a yogin. He told the yogin he didn`t have anything to oIIer on that day, but in reply
the yogin asked iI he could use the Dharma. Dhokaripa was interested, but he said he had not met
any spiritual Iriend. At that, the yogin initiated him into Hevajra and gave him instructions to the
Developing Stage and the PerIecting Stage.
Dhokaripa meditated and in 3 years, he obtained siddhi. AIter this, when he was seen carrying his
pot around, people would ask him what his pot contained. And he would answer:
I carry the vessel of the Great mptiness
I am collecting the fruit of the fruit of the Great Bliss
Dhokaripa has what he desires
Is this not known by the fortunate?
He worked Ior the beneIit oI many beings and Iinally went to the realm oI the Dakas in this very
body.



8 Mahasiddha Zoghipa. Yogipa / 1ogipa (dzo gi pa: ~The Candali Pilgrim


Yogipa was Irom Odantapuri oI the candela caste, and his guru was Savaripa. Although he made
great eIIort, he still had little wisdom. One day, his guru came to him and initiated him into Hevajra
with instructions Ior the Developing Stage and the PerIection Stage, then sent him oII to meditate.
However, Yogipa was still unable to understand the meaning oI the instructions, so he went back to
his guru to express his concern, and made a request to perIorm meritorious acts by just using body
and speech.
So his guru taught him the recitation oI Vajra-Heruka and told him to consummate his practice by
going to the 24 great places. Yogipa practiced diligently Ior 12 years, and eventually puriIied the
stains and obtained the siddhi oI Mahamudra. For 5 years he aided the various purposes oI living
beings, and then went to the realm oI the Dakas in this very body.






Mahasiddha Gandrapa. Ghandhapa / Vajraganta / Ghantapa (rdo rje dril bu pa: ~The
Man with the Bell and orje/The Celibate Monk

Gandrapa was a prince oI Nalanda but renounced the throne to be a monk, and later, a yogin. In his
travels he met the guru Darikapa and was initiated into the Samvara mandala. He then travelled to
Pataliputra, where King Devapala, a pious man welcomed monks and yogins into his kingdom. The
king however, had a troubled mind, he still Ielt he had not accumulated enough merit Ior his next
rebirths despite being a devout man. When he heard oI Ghantapa Irom his wiIe, the royal pair
decided to invite the holy man as their priest, however, the envoy they sent returned bearing news
that the yogin reIused. The next day, the king went in person to the master, prostrating himselI
beIore Ghantapa, the king begged him to come to the palace, but Ghantapa reIused again. Everyday,
Ior 40 days the king returned to Ghantapa to repeat his invitation, and was reIused everyday.
Finally, the king`s pride was wounded and instead oI pursuing their attempt to invite the yogin, he
developed hatred Ior the holy man to the point they oIIered halI oI their kingdom to whoever was
able to prove the yogin`s virtue and chastity as merely a sham.
Darima, out oI greed, accepted the king`s challenge and set oII to send her beautiIul daughter to
ensnare the monk. Much like the king, Darima visited the yogin everyday, prostrating to him Ior 9
days oIIering him nothing but devotion. On the 10
th
day, she begged him to allow her to be his
patron during his summer monsoon retreat. Ghantapa reIused, but Darima was persistent, returning
again and again Ior a month. Finally, seeing no harm, Ghantapa agreed. When the rain came, the
yogin retreated to a little hut Darima had constructed Ior him at the Iar edge oI her property. Warily,
the monk insisted only male servants bring him Iood, which Darima agreed. However, on the 15
th

day, she sent her daughter to the hut. Surprized, Ghantapa insisted the girl leave immediately, but it
began to rain heavily, so the monk agreed to share his hut with the girl until the rain stopped.
UnIortunately the rain continued until sunset, with the excuse oI being aIraid she would be mugged
by thieves, the monk allowed her to sleep outside the hut. But during the night, she became
Irightened and began to beg Ior his protection. With a sigh oI resignation, Ghantapa allowed her to
come inside the hut.
The hut was very tiny. Inevitably, their bodies touched. Then their limbs intertwined. BeIore long,
they had passed through the 4 levels oI joy and traversed the path oI liberation to its ultimate
IulIillment. In 6 previous lives, this very girl was the cause oI the monk`s downIall, but in this liIe,
such deIilement had long since dissolved, and he had gained the true path. In the morning, he asked
the girl to remain with him and she agreed. They became yogin and consort, and because oI her
service to him Ior 6 lives, the deIilements oI Ghantapa`s consort`s mind were also puriIied. One
year later, their child was born.
Darima never told any oI this to the king, and Iinally at the 3
rd
year, when she thought the time was
right, she inIormed the king. The king was overjoyed Ior the monk`s downIall and said he will visit
the monk and the girl in 3 days time.
When they heard the news, the girl was very IearIul. When Ghantapa asked iI she wanted to stay
and Iace them down, or leave Pataliputra, she begged him to Ilee with her, and he agreed. However,
as they were leaving, they came Iace to Iace with the king and his Iollowers. The king, looking
down at the Ileeing pair demanded answers Ior what he saw beIore him. The monk simply replied,
'I`m carrying a jug oI liquor, I have my son under my robe, and this is my consort.
When the king kept on repeating the accusations oI what appeared to be Ghantapa`s Iault, Ghantapa
hurled both his son and the jug oI liquor onto the ground. This so Irightened the earth goddess that
she trembled with Iear. The ground gaped open and a geyser oI water began to Ilood the entire
space. The child was instantly transIormed into a thunderbolt and the jug into a bell. Whereupon the
yogin, bearing thunderbolt and bell, levitated with his consort into the sky, where they become the
deities Samvara and Vajra Varahi joined in Iather-mother union.
The drowning people screamed, declaring they would take reIuge in the master, but Ghantapa
remained adamant in his Samadhi oI immutable wrath. Suddenly, the Bodhisattva oI Compassion
appeared. Avalokitesvara placed his holy Ioot over the source oI the Ilood and the water
immediately Ilowed backward into the ground, and as iI by magic, a stone image oI the Bodhisattva
appeared where his Ioot had trod. It remains there to this very day.
Everyone was saved. Prostrating themselves, they begged Ior Iorgiveness. Still hovering above the
assemblage, Ghantapa said 'Moral concepts practiced without understanding can be the greatest oI
obstacles to IulIilling the Bodhisattva`s vow oI uncompromising compassion. Do not cultivate
virtue and renounce vice. Rather, learn to accept all things as they arise. Penetrate the essence oI
each experience until you have achieved the one taste.
At this, everyone was illuminated and their selI-righteousness and petty prejudice vanished. Faith
was born in the lotus oI each heart. Ghantapa`s Iame rang out to all the corners oI the earth.
Possessing the power and virtue oI a Buddha, the yogin ascended into the Paradise oI the Dakinis
with his consort.



Mahasiddha Sankazapa. Pankaja / Sankaja (dam skyes: ~The Lotus-Born Brahmin

Pankaja was the son oI a Brahman, and was named so because he was born Irom a lotus in his
parent`s peaceIul garden oI lotuses. His siddhi came Irom Avalokitesvara. A short while aIter his
birth, an image oI Avalokitesvara was placed near the pond oI lotuses, and Ior 12 years Panjaka
made oIIerings oI Ilowers there 3 times a day by placing them on top oI the head oI the image,
believing it was Mahadeva.
One day, Nagarjuna came and oIIered a Ilower. The image accepted it and placed it upon its own
head. Upon seeing that, Pankaja became angry and thought to himselI, 'For twelve years, I made
oIIerings and the image did not accept them. Then out oI the mouth oI the image, it said: 'Your
thoughts were not pure. I was not pleased with your actions.
Feeling remorse, Panjaka prostrated himselI beIore Nagarjuna and respectIully asked to be his
student. Nagarjuna initiated him and instructed him in the integration oI vision and activity.
Understanding this, Pankaja practiced and in 7 days he obtained siddhi. He beneIitted many living
beings with his compassionate gaze and instructions on methods. Finally in this very body, he went
to the realm oI the Dakas.




Mahasiddha hamapa. harmapa - (tos pa can: ~The Man of harma

Dharmapa means the Man Who Has the Wisdom Gained by Study`. In Vikramasura, there lived a
Brahman who studied diligently but was without the wisdom oI critical reIlection or meditation.
One day, he met a yogin who said he must have much Dharma in his mind since so much studying
had been done. However, he replied that he was not able to practice what he had learned and begged
the yogin to teach him a way to retain what he learned.
There and then, the yogin gave him the initiation which transIers spiritual power. He then gave him
instructions on how to integrate the many themes oI the Dharma.
As Dharmapa listened to the instructions the yogin gave, he understood what it all signiIied. As he
realized the uniIied wholeness oI the many doctrines he had heard, he obtained the siddhi oI
Mahamudra. When his time came, he went to the realm oI the Dakas in this very body.






Mahasiddha Kuzepa. Kucipa / Kujiba (ltag lba can: ~The Man with a Neck Tumor

Kucipa was Irom a low caste Iamily and earned his living by working in the Iields. One day, a
tumor began to grow on his neck. It became so large and painIul that he went to lonely places so
that no one could see him. There, he met the holy Nagarjuna. Kucipa took Iaith in him and greeted
him, then asked Ior teachings to Iree him oI torment he was experiencing due to previous karma, as
he was unhappy due to the pain.
AIter conIirming Kucipa`s sincerity to practice, Nagarjuna initiated him into the Guhyasamaja
tantra and gave him the instructions on the Developing and the PerIecting Stages. Kucipa Iollowed
Nagarjuna`s instructions careIully, and the tumor eventually disappeared. Nagarjuna then asked iI
he was happy now that the tumor was gone. In reply, Kucipa said he was happy, and so Nagarjuna
gave these instructions:
!ain and pleasure arise from the being and non-being
When free from the notions of these two extremes,
How can there be pain and pleasure?
xisting things themselves are empty of inherent nature.
Kucipa came to excellent realization and obtained the siddhi oI Mahamudra without mental
constructions. For 700 years he worked Ior the beneIit oI living beings, and when the time came, he
went to the realm oI the Dakas with 700 Iollowers.


Mahasiddha harmapa. harmapa (thos pa`i shes rab bya ba: ~The Man of harma

Dharmapa was a scholar in Bodhinagara who preached without practicing. When he grew older and
was losing his sight, a thought occurred to him: 'Would it not be Iitting that I meet with a guru?
Later, a dakini spoke to him in a dream, giving him encouragement and initiation together with
instructions.
For 5 years he recited mantras and practiced the precepts which developed into realized knowledge,
and his body became like that oI an 8 year old. He worked Ior the beneIit oI living beings until
Iinally he went to the realm oI the Dakas.








4 Mahasiddha Rahulagupta. Rhula (sgra gcan dzin: ~He Who Has Grasped Rahu

Rahula was born in Kamarupa into a low caste Iamily. When he became an old man, he was
severely ill treated by his Iamily. He was very unhappy and began to think oI his next birth, so he
went to a cemetery where he met a yogin and shared his tale. Upon listening to the old man`s tale,
the yogin then asked shouldn`t he be practicing the Dharma as provision Ior death? In reply, Rahula
said 'O guru, give the Dharma to me. Even though I am old and without wealth, please give me the
Dharma. And to that phrase, the yogin replied:
The natural mind is without old age.
Your nature is not dependent on wealth
If, with devotion, you are able to practice the holy Dharma,
I will take care of you.
The yogin then gave Rahula initiation which transIers spiritual powers, and these instructions:
clipse the concepts of which you have taken hold
By the Rahu of non-dual experience.
At the great bliss at the top of your head,
The profound seed-point will arise.
By the continuous integration of emptiness and bliss,
You will overcome the enemies, the skandhas.
The qualities of the Buddhas will arise,
And lo, there will be unceasing wonders.
The old man received these instructions and practiced it Ior 16 years, gaining the siddhi oI
Mahamudra. He trained living beings in Kamarupa, and having narrated his experiences, he went to
the realm oI the Dakas in this very body.


Mahasiddha Zaledarapa. 1landhari / zalandara (dra ba dzin pa: ~The Man Who
Holds a Net/The Chosen One

Jalandhara was a Brahmin Irom Turkhara City who was oI great spirituality, and the more reIined
his consciousness became, the more disgusted he was Ior the liIe he saw around him. At last, he leIt
everything behind and went to live in a cremation ground. There, he sat under a tree and began to
meditate. Soon, he was absorbed into a blissIul state in which he heard a dakini speaking to him
Irom the skies. When she spoke to him, he was overjoyed and prayed to his dakini-guru until she
maniIested beIore him. She gave him the Hevajra initiation and empowerment, and instructions to
gather all perceptions and place them in the subtle planes oI body, speech and mind. She Iurther
instructed him to meditate upon the indivisibility oI appearances and emptiness.
Jalandhara meditated Ior 7 years according to the instructions and at last he gained mahamudra-
siddhi. Many years later, aIter working selIlessly Ior untold beings, he was assumed bodily into the
Paradise oI the Dakinis with 300 disciples.


Mahasiddha hingipa. Tengipa / Tinkapa (bras rdung ba: ~The Rice Thresher

Tengipa was the minister to the King oI Indrapala in Saliputra. He and the king became disgusted
with samsara, so they travelled to the cemetery where Luyipa lived where they submitted their
bodies as an initiation Iee. Luyipa initiated them into the mandala oI Cakrasamvara.
The three, master and students then begged alms in Odissa, where the king was sold (The story oI
Darika). Two weeks later, Luyipa and the minister arrived at Juntapura. Here, the minister was sold
Ior 300 gold coins to a wine-seller.
The Brahman carried out his duties as a wine-seller, and eventually became the chieI oI the
woman`s household. One day, aIter Iinishing his chores, he was not brought his Iood because the
wine-selling woman Iorgot to bring it over. When Iinally she remembered, she sent someone to
bring Iood to him only Ior the person to see 500 divine maidens making oIIering to the Brahman,
whose body was shining. When she received the news, she repented oI what she had done and went
over to the minister and apologized Ior making him work Ior 12 years under her. She then oIIered to
make up Ior her mistake by asking him to be her object oI reverence Ior 12 years. He did not accept
the oIIer but preached the Dharma to the wine-selling woman and the people oI Jintapura, he gave
them instructions Ior practice. He then went to the realm oI the Dakas with 700 Iollowers.
Because he worked as a rice-husker, he became known as Tengipa. He was sold to the wine-seller
because oI his considerable attachment to being a Brahmin; the wine-selling woman, having taken
him in, cut down his pride in caste.


7 Mahasiddha Kambala. Kambala / Khambala (ba wa pa / lva ba pa: ~The Yogin of the
Black Blanket

Kambala was crowned king oI Kankarama aIter his Iather passed away and at the same time, his
mother disappeared. Despite his double loss, Kambala ruled his kingdom with great wisdom and
virtue, and within a short time, the kingdom prospered. AIter 2 years, his mother returned and
instead oI being overjoyed with his great success, she began to cry. Sadden to see his mother cry,
the king asked what was his mother upset about, and she said she was sad to see her son engaging in
the wretched business oI government. Upon hearing that, the young king gave his throne to his
younger brother and took up residence in a monastery.
AIter sometime, his mother came to the monastery, again she cried when she saw him, saying she
was disappointed to see him still living like a king and ordered him to leave the luxury oI the
monastery and go into the jungle alone and meditate.
Kambala Iollowed her instruction. He entered the jungle and took residence there, but the local
villagers soon aware oI his presence, visited him and gave a lot oI oIIerings. Once again his mother
wept when she saw his condition. At that, he abandoned the jungle and took the path oI a yogin,
wondering Irom land to land. His mother appeared yet again, however this time she was Iloating
above him in midair and he recognized at last her true dakini Iorm. She gave him the Samvara
initiation and instructed him in meditation, then vanished Irom sight.
The yogin king wondered Ior 12 years, sleeping in cremation grounds and practiced his sadhanas
until he attained mahamudra-siddhi. He levitated into the sky and there he saw his mother, eyes
swollen Irom weeping Ior he has not used his giIts Ior the beneIit oI others. The yogin then came
back down to earth with the intent oI selIless service, he set a residence in the cave on the Panaba
cliIIs.
However, when he took residence in the area, the dakini witches and their queen Padmadevi Ielt
their power threatened by his presence and caused much problem Ior him.
One day, dressed in the black blanket that was his sole covering, he went to town to beg Ior Iood.
There, he met Padmadevi who asked him to lend his blanket to her, which he gave out oI kindness.
Wanting the power oI the siddha, the queen tear the blanket to tiny pieces, and the dakini witches
ate a piece oI the blanket until only one small piece was leIt, which they threw into the Iire. On the
way back, Kambala asked iI he may have his blanket back, but the queen tried to give him a new
blanket instead which he reIused. They even oIIered him gold, but again he reIused. Furious, he
returned to town to complain to the king and insisted Ior the witches to return his property.
However, despite all eIIort the king couldn`t do anything.
So the yogin went back to his cave and meditated. The witches then plotted to deIeat the master, but
Kambala got wind oI their intention and hatched a counterplot, chanting a powerIul mantra and
turned them into a Ilock oI sheep. The war between the master and the witches brought the business
oI the kingdom to a halt. Finally, the king decided to put an end to this and summoned both oI them
to his court. But when the witches still remained unrepented, the master, in a voice like thunder said
'Vow to protect the truth or I will send you this very instant to Dharmaraja, Lord oI Death.
In Iear, the witches vowed to do as they were told. The master then warned iI they were to break
their vow, they will be transIormed into a cart horse. The witches then took reIuge in Buddha,
swearing to abide by his precepts. When they were given a ceremony oI puriIication they all
vomited up scraps oI the master`s blanket. Happy to have his one piece oI clothing returned to him,
he gathered the scraps and sewed them back together, except Ior the small part which was burnt is
Iorever gone.
AIter many years oI peaceIul, selIless service to humanity, he was assumed bodily into the Paradise
oI the Dakinis.


8 Mahasiddha Kukuripa. Kukkuripa (ku ku ri pa: ~The og Lover

Kukuripa, a Brahmin Irom Kapilavastu who was puzzled over the problems oI existence came to
place his trust in Tantra, and in time chose the path oI renunciation. He began his itinerant career by
beIIing his way slowly toward the caves oI Lumbini.
One day, on his journey, he heard a soIt whining in the bushes. When he investigated, he Iound a
puppy so starved that she could no longer stand. Taking pity oI the creature, he carried her with him
on his journey, sharing the contents oI his begging bowl, and watching with delight as she began to
grow strong and healthy.
The two were oIten each other`s company and while Kukkuripa was in the continuous recitation oI
his mantra, the 12 years passed so quickly. The yogin then attained the magical powers oI
prescience and divine insight. The gods oI the 33 Sensual Heavens noticed and invited him to their
paradise to celebrate his achievements. He accepted the invitation and embarked upon a ceaseless
round oI selI-indulgent Ieasting and pleasure.
While on earth, his IaithIul dog waited patiently Ior Kukkuripa, Iinding Iood only places close to
the cave. On Kukkuripa`s side, despite all the luxury, he has not Iorgotten his loving companion and
misses her dearly. Again and again he told the gods he had to return but they kept persuading him to
stay. One day, he looked down Irom the heavens and realized his loyal dog was pining Ior him.
Kukkuripa`s heart ached Ior her and immediately, he descended Irom paradise to rejoin her in the
cave.
The dog was Iilled with joy when she saw Kukkuripa, but as soon as he sat down and begin to
scratch her Iavorite spot, she vanished. There beIore him, stood a radiantly beautiIul Dakini. She
praised him Ior overcoming temptation and taught him how to achieve the symbolic union oI
skillIul means and perIect insight. He soon attained the state oI supreme realization, and Ior a long
time he engaged in selIless service. In due time, he ascended to the Paradise oI the Dakinis with a
vast entourage oI disciples.


Mahasiddha Tantepa. Tandhepa / Tandhi (cho lo pa: ~The ice Player/The
Gambler


Tantepa was a compulsive gambler. Most oI the time he managed to break even, but then he met a
IateIul losing streak. He continued gambling even then, lost everything he had and even continued
on credit. Eventually, he had to run away, but his creditors Iound him and beat him halI to death.
AIter the beating, at nightIall, he managed to crawl away to a cremation ground to hide. There, he
met a yogin who shared his meal with Tantepa. When asked iI he was robbed, Tantepa said he have
robbed himselI Ior being a compulsive gambler. Having nothing else to lose, the yogin asked iI he
wanted to try meditation. Tantepa replied iI there`s a meditation he could practice without giving up
gambling, then he may try. At that, the yogin gave the gambler initiation and empowerment, and
gave him instructions to visualize the three realms and see that the nature oI the mind as emptiness,
like his pocket is now.
Tantepa meditated diligently on his guru`s instruction and as he did, all oI this thoughts and belieIs
about the nature oI the 3 realms dissolved into the true reality oI their own empty spaciousness. He
became a renowned teacher and the very last song he sang to his disciples was:
Had I not knkown sorrow and remorse,
How could I have entered the path to release?
Had I not placed my trust in a teacher,
How could I have attained the ultimate power?
Than he levitated to the height oI seven palm trees and entered the Paradise oI the Dakinis


Mahasiddha Bhendepa.Bhandhepa / Bade / Batalipa (nor la dzin pa: ~He Who Holds
the God of Weath

Bhandhepa was Irom the land oI Sravasti, an icon-painter and his guru was master Krsnacari. One
day, while he was abiding in the sky, he saw a holy arhat walking through the sky dressed as a
monk, radiant and majestic. Bhandhepa was amazed at this sight, and when asked who the
wondrous man was, Visvakarman told him the man is a holy arhat who has abandoned the
deIilements.
Bhandhepa, inspirted to be just like the arhat, returned to Jambudvipa to request the Dharma Irom
Krsnacari, who initiated him in the Guhyasamaja and gave him instructions on the Four
Immeasurables as methods oI yogic protection.
AIter developing compassion, happiness, Iriendliness, and equanimity in meditation, he puriIied all
the poisons oI delusions and wrong views. He then obtained Mahamudra siddhi. For 400 years
Bhandhepa worked Ior the welIare oI living beings in the six great realms oI Sravasti. Then went to
the realm oI the Dakas with 400 Iollowers.


Mahasiddha Khanapa. Knhapa / Krsncharya (nag po pa: ~The ark Master/The
ark-Skinned One

Kanhapa showed early promise and took ordination in Somapuri where he was initiated into the
mandala oI the deity Hevajra by his guru Jalandhara. AIter 12 years oI practice, he was rewarded
with the vision oI Hevajra. InIlated with pride, he was certain he gained his goal; but a scolding
dakini appeared and warned him that his vision was part oI the preliminaries. Chastened, he
continued his practice.
However, he could not resist testing his achievements Irom time to time, and everytime he does it,
the scolding dakini will return to send him back to meditation. But on the Iourth occasion that he
roused himselI Irom his meditation, seven royal canopies Iloated above his head while 7 damaru
skull drums Iilled the air with sound. He then told his disciple that no one can tell him he haven`t
reached his goal and took oII Ior the island oI Lankapuri with 3000 disciples. When they reached
the straits, he decided to show oII his prowess and began skipping across the surIace oI the water
thinking 'even my guru cannot do this. But no sooner had he spoken the IateIul words than he
sank beneath the surIace oI the waters. The waves soon deposited him on the edge oI the sand and
as he turned over his back to spit sand out oI his mouth, he saw his guru Jalandhara Iloating in the
sky above him.
To his guru, Kanhapa conIessed his pride and its consequences. Jalandhara laughed and instructed
him to go to Pataliputra in search oI one oI his pupil, a weaver, and to do everything the student oI
his asks.
Kanhapa then went to Pataliputra, there he leIt his disciples outside the city to look Ior the weaver
with his penetrating gaze. Soon he located the weaver, and begged the yogin to teach him the
ultimate truth. AIter he promised to do whatever the weaver say, the weaver then asked Kanhapa to
eat a piece oI Ilesh Irom a Iresh corpse. Kanhapa took out his kniIe and began to cut the body, but
the weaver scolded him and then transIormed into a wolI himselI and began Ieeding on the corpse.
'You can only eat human Ilesh in animal Iorm, he told his astonished pupil.
Next, the weaver squatted down and deIecated. He then took one oI the 3 pieces oI excrement and
asked Kanhapa to eat it. Kanhapa however reIused, whereupon the weaver ate one piece himselI,
gave the second to the celestial gods, and the third to the Naga serpents.
Then they returned to the city, where the weaver bought 5 pennies worth oI Iood and liquor, and
invited all 3000 oI Kanhapa`s disciples to eat. Although the Iood was barely enough Ior one person,
but as iI by magic, endless quantities oI Iood appeared. The Ieast lasted Ior 7 days and still there
was no end in sight to the oIIerings. The weaver then gave them instructions, but Kanhapa reIused
to listen.
He traveled on and on, and at the outskirts oI Bhadhokora he met a young girl beneath a tree laden
with ripe Iruit. He greeted the girl and asks iI he might pick some Iruits, but the girl reIused to
allow. However he became angry and plucked the Iruit with his powerIul gaze. No sooner had the
Iruit Iallen than the girl sent it directly back to its proper place with her equally powerIul gaze,
revealing her true dakini nature. But Kanhapa, instead oI propitiating the dakini, he cursed her with
a mantra so powerIul that she began bleeding proIusely Irom every oriIice. When a crowd gathered
and muttered how wrong the doing was, he realized his mistake and undo the curse, but the girl
already uttered a counter curse upon him. He Iell to the ground vomiting and bleeding violently. He
then called his IaithIul dakini companion Bhande and begged her to bring him a certain herb to cure
him.
Bhande rushed oII to Iind the herb and travelled Ior 7 days, but on her journey home, she met an
aged crone weeping by the side oI the road. UnIortunately Bhande Iailed to recognize the crone,
whom was the seductress that cursed her master, and was lead to believe that Kanhapa has died.
Upon hearing the news, Bhande threw away the herb, and continued on her way. She expected to
see smoke oI the Iuneral pyre, but instead, she Iound her master still alive but near death. Bhande
began to weep and told Kanhapa how she was tricked.
Kanhapa prepared Ior death, knowing he only had seven days to instruct his disciples beIore he leIt
Ior the Paradise oI the Dakinis. He taught them the sadhanas that is now known as the Beheaded
Vajra Varahi.
AIter Kanhapa breathed his last, Bhande searched Ior the mundane dakini and when she discovered
the dakini, she cursed her with a spell so terrible the dakini remained in a mordant state Iorever
aIter.


Mahasiddha ombhipa. ombipa / ombipda (dom bhi he ru ka: ~He of the Washer
Folk/The Tiger Rider

Dombipa, the king oI Magadha, was initiated by the guru Virupa into the meditation rites oI the
Buddha-deity Hevajra. This practice gave him much magical power, yet he kept them hidden.
Magadha through him, what was once a place ravaged by war, poverty, Iamine, and crime turned
into a prosperous kingdom. Many years later, a troupe oI low-caste wandering minstrels perIormed
Ior the king. Through out the entertainment, the king could not take his eyes oII a young girl, the 12
year old perIormer who was untainted by the world. She had all the qualities oI a lotus child, a
padmini, and the king decided then and there to make her his spiritual consort. Although a union
with a low-caste was not allowed, the king paid no attention to that and paid Ior the girl, her weight
in gold. For many years, their mystic union was hidden, but in the 12
th
year their secret was
discovered, and the king and his consort were Iorced to leave, disappearing into the jungle where
they devoted themselves to the practice oI tantric yoga.
When Dombipa leIt, the kingdom oI Magadha began to decline. In despair, the new king
(Dombipa`s son) ordered a council and accumulatively they decided the old king should be asked to
return, and a search team was dispatched to Iind him. They looked high and low Ior Dombipa Ior
weeks, and Iinally one day when they were about to return home in Iailure, they saw Dombipa and
his consort in a tranquil environment in the Iorest. AIraid to intrude upon the royal solitude, they
rushed back to report what they witnessed, and another team was sent, this time more properly
equipped with messages, pleas, and prayers to invite the king to return. When the king received
their message, he agreed to return in 2 weeks. On the day oI his return, thousands oI people lined
the route to greet him, and the king, brandishing a deadly snake as a whip, emerged Irom the jungle
riding with his consort on the back oI a pregnant tigress. Frightened, the people Iell their knees and
begged him to govern their country once again.
However, the king replied, 'How can I possibly do as you ask? You drove me away because I had
lost my caste status by consorting with a woman oI low birth. Casteless, I cannot rule. The people
began to wail, but the king took pity on them and ordered them build a Iuneral pyre, where he and
his consort shall be burnt and their rebirth will be absolved. For seven days it perIumed the air and
Ior seven nights it lit the sky as brightly as the sun. The Iire mysteriously disappeared on the 8
th
day,
and hovering in the air was a lotus-shaped cloud where the king, in the guise oI the Buddha-deity
Havajra in ecstatic union with his consort sat.
The king then said to all, 'iI you can Iind it in your hearts to do as I have done, I will stay to govern
you. However, he was met with protests. Disappointed, the king sighed deeply and his Iorm began
to be increasingly transparent. His last words were, 'My only kingdom is the kingdom oI truth.
Whereupon he dissolved into perIect awareness and pure delight, to dwell Iorever in the Paradise oI
the Dakinis.


Mahasiddha Kankana. Kankana / Kikipa (gdu bu can: ~The Bracelet Wearer

Kankana was the King oI Visnunagara whose kingdom was Iully developed and did not lack any
desirable qualities. One day, a yogin came to the place asking Ior alms. When the king met the
yogin, he asked Ior a method oI practicing the Dharma which does not Iorce him to give up
everything thing, or wearing patched clothes and eating alms.
The yogin then said there is a method, so the yogin instructed the king to give up his pride and
attachment to the shining bracelet on his arm, and to combine the unattached mind and the light oI
the jewels into one, and meditate.
The king then directed his mind to the bracelet on his leIt arm and meditated. Having experienced
the mind itselI through these objects oI desire, he obtained siddhi in 6 months. When his assistants
say a circle oI countless divine maidens around the king, they requested instructions Irom the king.
He preached his court and to various people oI Visnunagara. AIter 500 years, he went to the realm
oI the Dakas in this very body.


4 Mahasiddha hubipa. ombipa / ombipda (dom bhi he ru ka: ~He of the Washer
Folk/The Tiger Rider

In Saliputra, there lived two men oI the washerman caste, Iather and son, who made their living by
washing clothes. One day, a yogin came along and begged Iood Irom them. They gave alms to him
and also asked iI they could wash his clothes. The yogin then replied there is no good to him to
wear clothes cleansed only by an external washing iI he do not puriIy the stains oI the three inner
poisons. The two men then asked Ior instructions at which the yogin initiated them into
Cakrasamvara and gave them the instructions, and blessed them with mantras, mudras, and
samadhis. They meditated Ior 12 years, puriIying their bodies by mudras, their speech by mantras,
and the stains oI their minds by Samadhi.
Having meditated on the mind as inseparable Irom the Developing and PerIecting Stages, they
puriIied body, speech and mind. When they attained the siddhi oI Mahamudra, the clothes were
cleansed by themselves without the men having to wash them. When the people saw this, they
realized that the washermen had perIected these qualities. The two men worked Ior the beneIit oI
sentient beings, and aIter 100 years, went to the realm oI the Dakas.


Mahasiddha Karnarepa. Karnaripa / Aryadeva (phags pa lha: ~The One-Eyed/The
Lotus Born

At birth, Aryadeva sprang magically Irom the pollen Iilled heart oI a lotus Ilower. Soon he was
ordained in Sri Nalanda and in time, became the abbot oI the monastery. However, aIter many years
oI selIless service, he grew restless and Ieels that he had not realized his own perIect potential.
Finally, he decided to search Ior the guru Nagarjuna in hope to gain ultimate knowledge. On his
journey, he chanced a meeting with a humble Iisherman whom he recognized as the Bodhisattva
Manjusri. Aryadeva prostrated and presented him many oIIerings. When Manjusri oIIered to grant
him a Iavor, the abbot asked iI he could tell him where Nagarjuna was.
Manjusri pointed him the direction and Aryadeva set oI to search Ior Nagarjuna. Soon he came
upon a humble hut oI woven grass. There he saw Nagarjuna and prostrated himselI beIore the
master. Nagarjuna sensed an extraordinary presence and agreed to his pupil`s desire Ior instruction.
He gave him initiation in the mandala oI Guhyasamaja and taught him the accompanying precepts
and allowed Aryadeva to remain with him to practice his sadhanas.
Each day, the two masters journeyed to a nearby town to beg Ior Iood, but Nagarjuna had the
greatest diIIiculty getting oIIerings while Aryadeva would come back with a Ieast. AIter awhile,
Nagarjuna grew cranky told Aryadeva to eat only what he can liIt with the point oI a pin. Aryadeva
obeyed, but soon the women oI the town prepared cunning little barley cakes and balanced on the
point oI a pin, which he oIIered to his guru. However, the guru grew suspicious and Iorbade him to
enter town. From then on, Nagarjuna would beg Ior them both.
The next day when the master went to town, a beauteous tree nymph appeared bearing a Ieast Ior
Aryadeva. When Nagarjuna returned, his pupil told him about the visit and the master called out Ior
the nymph asking why she have not appeared beIore him but to his disciple. The tree nymph
chastised the guru, and said because Aryadeva is Iree and pure while Nagarjuna have traces oI
passion embedded. The guru reIlected on that.
That very day, Nagarjuna perIected his elixir oI eternal youth and anointed his tongue with a Iew
drops. But when he handed the bowl to his disciple, Aryadeva threw the contents to a dead tree
which immediately sprang into Iull blossom. Shocked, Nagarjuna asked his pupil to replace the
contents oI that bowl, and obedient as ever, Aryadeva took a bucket oI water and peed into it. Then
he stirred the contents with a twig and handed it to his guru. Stating that he have made too much,
Aryadeva splashed halI the contents onto another dead tree and it also restored to radiant liIe.
Nodding his head, Nagarjuna said, 'it`s quite obvious to me that you`re already Iully realized. Why
do you insist on staying in samsara? whereupon, Aryadeva was inIused with ecstasy and levitated
to the height oI 7 palm trees. Fully liberated Irom birth, as are all the lotus-born, he needed only a
word Irom his guru to convince him oI what he had been too innocent to see beIore.
He began teaching the Buddha`s message to all beings, aiding them to bring their minds to maturity.
And when he Iinished his labors, he turned the soles oI his Ieet to the sky, placed his palms together
in adoration and prostrated himselI beIore his guru. And as the heavenly host gathered to shower
Ilowers down upon him, he simply vanished.


Mahasiddha Santipa. Sntipa / Ratnkarasnti (a kar chin ta: ~The Academic

Santipa is a renowened preceptor Irom Vikramasila. When King Devapala ruled Magadha heard oI
his Iame, the king sent a royal messenger along with a bountiIul oIIering to invite Santipa to his
kingdom. AIter some contemplation, Santipa decided it was his duty to go and so took sail with
2000 monks along with many scriptures. His arrival was celebrated and in Sri Lanka the great
teacher remained Ior 3 years, teaching many doctrines and techniques oI the tripitaka to the king
and his subjects.
When Santipa leIt, he decided to take the longer route home. It was here where he met Kotalipa
who became his disciple. When he reached the monastery, everything returned to normal. Time
passed and Santipa grew old. When he reached his 100
th
birthday, he retired and began a 12 year
period oI contemplation.
During those same 12 years, Kotalipa too entered retreat. While Santipa was practicing discursive
contemplation, Kotalipa was absorbed in the essential nature oI reality, and his nondiscursive,
thought-Iree meditation led directly to mahamudra-siddhi. In time, Santipa returned Irom his retreat
and was much acclaimed by his students.
When Kotalipa attained mahamudra-siddhi, Indra, lord oI the gods came to celebrate and invited
him to enter the 33 sensual paradises. But the yogin can only think oI his guru and reIused the
invitation. In his invisible awareness body, Kotalipa transported himselI into the presence oI
Santipa, and prostrated himselI beIore his guru, but no one could see him, not even his guru, so he
materialized his physical body and repeated his homage.
However, his guru had no memory oI him, but when Kotalipa mentioned on how they met, Santipa
recalled the incident and then kindly he asked, 'what results have you obtained Irom your
meditation? The student told Santipa that through his great instruction, he attained mahamudra-
siddhi and the existential mode oI pure awareness and emptiness.
A great realization dawned upon Santipa. He realized that during all those years oI teaching he had
neglected true spiritual discipline. He said that he have never experienced the perIect reality he
taught all those years and asked his student to demonstrate the results oI the meditation. Thus it was
that student become teacher, and teacher become student. Kotalipa took Santipa to a retreat and
revealed to him the many qualities oI the dharmakaya, thus returning the giIt oI instruction.
Santipa spent another 12 years in meditation, and then, he attained mahamudra-siddhi. With the
attainment oI true bliss, he realized that all his book learning and all the giIts he received were
hollow. The years remaining to him he spent in IaithIul service to others and in the end, he too
gained the Paradise oI the Dakinis.


7 Mahasiddha Vinapa. Vnapa / Vnapda (pi vang pa: ~The Lute Player/The Music
Lover

Vinapa was the only son oI the King oI Gauda who loved the sound oI music. He pestered the court
musicians until they agreed to teach him to play the tambura, a Iour string instrument; and later the
vina, a seven string instrument. He loved playing the vina so much that he could hardly bear to set it
down to take a Iew morsels oI Iood. However, his obsession worried his parents and the court Ior he
is the heir to the throne. His parents then summoned a highly trained yogin called Buddhapa in
hopes he could wean the prince away Irom music.
At their Iirst meeting, the prince recognized Buddhapa as his master and prostrated to the yogin.
They then sat down to speak deeply about liIe and death and all that lies between and beyond.
Knowing that the prince is ready Ior spiritual training, the yogin asked iI the prince was ready to
take a sadhanas. The prince replied, 'My music is my sadhanas, venerable yogin. Nothing matters
to me but my vina and the sound oI the tambura. The only sadhanas I would practice is one that I
could learn without abandoning music. So Buddhapa taught the prince a musical sadhanas
whereupon he initiated the prince and instructed him to meditate continuously upon the sound oI the
instrument but he must Iree himselI oI all distinction between the sound that is struck and what the
mind perceives, to cease all interIerence with the sound, conceptualizing, critical and judgemental
thought, and to contemplate only on pure sound.
The prince practiced the percepts he had been taught Ior 9 years and attained the state oI
mahamudra-siddhi.
He perIormed wondrous deeds. He could Ioretell the Iuture, read people`s thought, and appear in
more than one place at the same time. It was said that he had gained his siddhi directly Irom the
deity Hevajra himselI. All his long liIe he taught multitudes oI beings how to Iind release Irom the
bonds oI existence, and when he completed his task, he was assumed into the Paradise oI the
Dakinis.


8 Mahasiddha Khadgapa. Khadgapa / Pargapa / Sadgapa (ral gri pa: ~The
Swordsman/The Master Thief

A son was born into a low-caste Iamily oI Iarmers in Magadha was a joyous event, however, it
turned sorrowIul when the boy grew up to be a thieI. One day, wanting to escape Irom harmIul
pursuers due to his misdeeds, he hid himselI in a cremation ground Ior several days. While he was
there he chanced to meet the yogin Carpati practicing his sadhanas. When the boy asked Carpati
what he was hiding Irom, the yogin replied, 'I`m trying to dodge the repetitive cycle oI birth and
death on the Wheel oI Existence. So I`m meditating. Out oI curiosity, he boy asked what was the
purpose oI such practice, the yogin said there`s a big payoII, one which the boy can achieve too iI
he practice the Buddha`s teaching. However, the boy had no interest in meditating but instead asked
iI the yogin know a siddhi oI invincibility that can protect him when he steals. Carpati said he does,
and so gave the thieI initiation, empowerment, and instructed him to circle around the statue oI
Avalokitesvara in the temple Gauri-sankar located in Magadha Ior 21 days, non-stop day and night.
He also said at the end oI the 21 days, a large snake will glide out between the Ieet oI the statue and
the thieI must seize it by the head without Iear to gain the siddhi he desires.
The thieI then took oII Ior the temple, and Iollowed the guru`s instruction to the letter and at the end
oI the 21
st
day, a large black snake glide slowly across the Iloor. Fearlessly, the thieI seized it by the
head, and then there came a Ierocious thunderclap and a blinding Ilash oI light. And there, held in
Khadgapa`s Iist, the most beautiIul sword that glowed radiantly. Suddenly, all the deIiling delusions
oI Khadgapa`s mind were made as palpable, and as he beheld these shadows oI the mind, the
cutting edge oI the light severed them Irom his being. He was then Iree oI deIilement and gained the
siddhi oI the sword, one oI the eight great magical powers. For the next 21 days, the Iormer thieI
taught the Buddha`s message to all the people oI Magadha. He then expressed his realization and
was assumed into the Paradise oI the Dakinis.


Mahasiddha Tsamarepa. Camaripa / Tsamaripa (lham mkhan: ~The Leather-
worker/The ivine Cobbler

There once lived a humble cobbler in eastern India in the town oI Visnunagar. He worked all day
long, making and repairing shoes while thinking he wasn`t meant to be a cobbler all his liIe. One
day, he chanced a meeting with a monk, throwing down his tools; he dashed to the street and
prostrated himselI to the holy man.
Camaripa said to the monk, 'I am sick and tired oI this liIe oI endless toil, passion, and stupidity. I
have always wanted to Iollow the Buddha`s path but have never had the chance beIore. Please,
venerable sir, teach me something that will beneIit me in this world and the next. The kind monk,
said he would be pleased to instruct him, and with joy Camaripa agreed and invited the holy man
Ior dinner. He then rushed home and told his Iamily, they began cooking and cleaning the house to
prepare Ior the arrival oI the honored guest.
When the monk arrived, with respect the Iamily begged the monk to be seated and washed his Ieet.
The humble Ieast was served and aIterward, the cobbler`s wiIe and daughters oIIered him every
comIort, including a massage. The monk was delighted with the generous welcome, and gave both
the cobbler and his wiIe initiation and instructed the cobbler to visualize his shoemaking as his
sadhanas.
So, Ior 12 years, the cobbler practiced his sadhanas, Iorming out oI his meditation and as all
impediments vanished Irom his mind, he attained mahamudra-siddhi.
Visvakarman, the god oI arts and craIts came to the shoemaker`s shop with his rentinue. As the
cobbler sat looking on, detached Irom all worldly things, the god himselI took up the tools and
leather lying on the workbench and began making shoes. When the people oI Visnunagar heard oI
this miracle, they came to see it Ior themselves. They then prostrated at the Ieet oI the cobbler-yogin
and begged him Ior instruction. He taught them about the indispensible beneIits oI the guru`s
instruction and then explained the workings oI many diIIerent doctrines and techniques. In due
time, he ascended in his own body to the Paradise oI the Dakinis.


4 Mahasiddha Tantipa. Tantipa / Tantipda (thags mkhan: ~The Weaver/The Senile
Weaver

There was once a Iine weaver who lived in Sendhonagar. He worked very hard and managed to
build a prosperous trade, a skill he later imparted to his many sons that brought greater wealth to the
Iamily. As time passed, at the age oI 89, the old man`s wiIe passed away. Deeply sadden Irom his
lost, he aged swiItly and became senile, unable to care Ior himselI. His daughters-in-law began
looking aIter him Ior quite some time, however, the constantly complain and eventually banished
him Irom the household into a grass hut out in the garden which they built Ior the old man.
Although they continued to care Ior the old man`s basic needs, he grew bitter and angry.
One day, the guru Jalandhara passed through Sendhonaga and among those he approached Ior Iood
was the weaver`s eldest son. The Iamily invited the holy man and treated him well, but when
invited to stay the night, Jalandhara reIused, saying that it was not his custom to sleep on
comIortable beds indoors. Jalandhara then went out to the garden, and as he was about to Iall a
sleep, he heard an old voice speaking to itselI. A conversation started and soon, Jalandhara spotted
the hut and at the old man`s invitation he entered the hut, sat down, and listened to the old man`s
tale oI woe on how hollow liIe`s promises are.
The guru thought Ior a moment and replied, 'everything we make or do is but a passing show.
Everything that enters into existence enters into suIIering. Everything is hollow illusion. Only in
nirvana can peace and happiness be Iound. Would you like me to give you the instruction that
prepares one Ior death? With a Iirm and sure voice, the old man replied 'Yes. The guru then
initiated him into the mandala oI Hevajra, and thought him how to meditate.
For the next 12 years, he practiced diligently. During this time, he attained certain powers but it
remained secret until one day, during a Iamily celebration, the wiIe oI his eldest son went to his hut
to send the old man a platter oI Iood. When she entered the hut, she was the old man suIIused in a
lamp-like radiance, sitting in a circle oI IiIteen beautiIul girls, each Ieeding the weaver oI the most
sumptuous Iood. By morning, the entire city heard oI the amazing tale and people came to stare,
some even prostrated themselves beIore the hut.
When the weaver emerged Irom his hut, he was no longer a senile old man, but had transIormed
into a 16 year old boy, radiating such magniIicent bright like, and a body that was like a highly
polished mirror. He came to be known as the guru Tantipa, Ior numerous years he spent it on
selIless acts and later assumed into the Paradise oI the Dakinis.


4 Mahasiddha Putalipa

Putali was a man oI low caste in Bengal. One day, a yogin begged Ior alms, and he brought the
yogin Iood and drinks, and taking Iaith in him as his guru. He was initiated into Hevajra and given
instructions. The yogin also gave him a thanka oI Hevajra and asked him to practice and use the
thangka as he beg Ior alms Irom city to city.
Putali practiced Ior 12 years and attained siddhi, though he did not have complete realization. One
day, Putali went to the king`s palace. The king saw him painting and a challenge came up. The
yogin said to demonstrate his god will be the god oI gods, he will paint the king`s god above and
place the Buddhist deity below, but soon the Buddhist god will be on top. In reply to that, the king
said he will become a Buddhist iI that occurs. So, it happened and when they looked at the painting,
the king`s god had leIt its place and the other one was there instead. Astonished, the king took the
yogin as guru and entered the Dharma. For 500 years Putali worked Ior the beneIit oI living beings.
Finally, with 600 Iollowers, he went to the realm oI the Dakas.


4 Mahasiddha harikapa. rika / arikapa (smad tshong can: ~Slave-King of the
Temple Whore

The Guru Darikapa was once the King oI Pataliputra, known as Indrapala then. One aIternoon, the
king passed by the market on his return Irom hunting and all the people bowed down beIore him.
Among the crowd, the kind recognized the siddha Luipa. The king admired Luipa as a Iine
handsome man so much so that the king wanted to oIIer him a good liIe in the kingdom. The king
intended to treat Luipa by IulIilling all his desires. The king even went to the extent oI suggesting
that Luipa was to be given the kingdom and even marriage to the king`s daughter iI he wishes so.
However, Luipa was not tempted by the material goods and rebuked the king`s oIIer. The king Ielt a
sudden revulsion Ior his hedonistic liIe upon reIlection oI Luipa`s act. The king then decided to
renounce his possession oI material goods, status and power and to turn to the Dharma. The king`s
minister crowned the king`s son to the throne to settle the kingdom`s aIIairs and with the king, both
oI them journeyed to Luipa`s residence.
Upon arrival at Luipa`s residence, the king and the minister were granted the initiation oI the
mandala oI Samvara. However, the king and minister had nothing in return to Luipa Ior the
initiation hence both oI them were made slaves to serve their Guru, Luipa. They accompanied their
Guru to Orissa and settled at the land Ior a while, begging Ior Iood. Later on, they arrived at
Jantipur, a densely populated city.
In Jantipur lies a great temple that housed seven hundred dancing girls perIorming worships. Luipa
seek the mistress oI the temple, Darima and asked iI she was willing to buy a male slave. Darima
inspected the king`s appearance and took a liking. She oIIered one hundred tolas oI gold to buy him
as a slave. The trade came with imposed conditions that granted the king a space to sleep alone and
to be Ireed once he had paid his debts. Luipa received Darima`s payment and departed with the
minister.
At the temple, the king served Darima conscientiously Ior twelve years. He became respected as the
master oI servants. One day, a king, Kunci came to the temple with a Iortune to spend on worldly
pleasures. One night, as Kunci took a stroll outside the temple Ior a rest Irom the pleasures in the
temple, he spotted the slave-king sitting upon a throne, served by IiIteen girls. He then realized the
concealed, true status oI the slave-king and swiItly inIormed Darima.
Darima was immediately Iilled with shame oI her treatment oI her slave and showed proper respect
oI prostration to the slave-king. She begged Ior his Iorgiveness and in return she promised to
venerate the slave-king Ior twelve years. The slave-king turned down the request but Darima, Kunci
and the girls in the temple became his disciples instead.
The slave-king became known then as the Iamous Guru Darikapada and he attained the Dakini`s
Paradise.


4 Mahasiddha Sorangipa. Courangipa: ~The Limbless One

Courangi was a prince whose limbs had been cut oII. He was given initiation and instructions on the
vase-breathing technique by Acinta. His guru told him 'When you obtain siddhi, your body will
become as it was beIore you were harmed. Courangi meditated as he was told.
12 years later, a group oI royal merchants carrying many precious things, travelled through the area
Courangi was residing. The area was well known Ior robberies, so the merchants were extremely
careIul. At night Iall, Courangi heard the sounds oI the merchants` Iootsteps and called out 'Who is
it? The merchants, aIraid that Courangi could be a robber replied, 'We are coal dealers. The
prince then replied, 'So be it.
When the merchants arrived to their destination, to their surprise, all their precious items has turned
to coal. They tried to think how such a thing could happen. Finally, they recalled on their meeting
with Courangi and decided to return to the woods where Courangi resides. There, they met the
limbless prince and told their story to him, requesting him to remove his words oI truth. The prince
said he had not intended Ior their items to turn to coal, and may whatever precious things there were
return to as it was beIore.
The merchants returned home and saw that all their precious things have returned as beIore. They
returned to the prince with giIts and told him what has occurred. The prince then told them the
words oI his guru, Acinta, and then said, 'Let my body resume its Iormer state. With that, the
prince became whole again.
The prince attained all the power oI siddhi and perIormed miraculous things. But his doctrines were
too important to give to men, so he gave them instead to the tree he meditated under Ior the past 12
years. The tree became immortal, and it still exists.


44 Mahasiddha Goraksa. Goraksa (ba glang rdzi: ~The Immortal Cowherd

Goraksa was the son oI a poor incense seller, who was employed as a cow herder. It was a simple
liIe, but Goraksa enjoyed the countryside and the company oI the animals. One day, Minapa
appeared to Goraksa and pointed into the distance and told him, the vultures circling in the distance
is awaiting the death oI a young prince who was gravely wounded Irom the lost oI all his limbs.
Minapa then asked 'who would care Ior the prince? Immediately, Goraksa replied he would and
went to save the prince while Minapa helped him watch aIter the herd. Goraksa cleaned and bound
the wounds with bandages torn Irom his own clothes and made the prince Ieel as comIortable as he
could, then returned to Minapa to report what was seen and done.
Minapa ask, 'Will you Iind a way to Ieed him? and Goraksa replied he will share halI oI the Iood
and drinks he receive Irom the owner oI the herd every morning and evenings. Minapa was happy
with the boy and instructed him on how to care Ior the prince, which is to provide him the Iour
basic Iunctions oI liIe: eating, drinking, sleeping, and deIecating.
Upon that instruction, Minapa went back to the prince and build a comIortable shelter with branches
and leaves. Each day thereaIter, Goraksa shared his Iood and drinks, bathed the prince, cleaned
away the excrement, and did all that was needed Ior the prince`s comIort. 12 years later, the prince,
to whom Minapa thought the yoga Ior the regeneration oI limbs, regained his mobility through his
regenerated limbs, and to repay Goraksa`s kindness, he oIIered to reach Goraksa how to meditate.
Goraksa was touched, but declined as he already have a Guru oI which he has been Iollowing
instructions Irom.
When Minapa returned, Goraksa updated him on all that has happened. Very delighted oI his
student`s diligence and IaithIulness, he gave Goraksa initiations and empowerments, and careIully
instructed him in the precepts he should Iollow.
Goraksa then travelled to practice meditation according to Minapa`s instruction and attained a more
mundane level oI awareness. Minapa appeared beIore him again, and told him he can only attain
awakening by liberating one hundred million beings.
Filled with enthusiasm, Goraksa began initiating anyone who would stop and listen to him,
however, he neglected to make careIul assessment oI his students` ripeness Ior instruction. This
upset the Great God Mahadeva, who appeared beIore Goraksa to warn him to only instruct those
who come to him and request teachings. From then on, Goraksa thought only to those whose karma
had prepared them Ior initiation and to this very day, he continues to teach to those who are pure in
mind and ready Ior instructions.


4 Mahasiddha Nigunapa. Niguna / Nirgunapa (yon tan med pa: ~The Man without
Qualities/The Enlightened Moron

Niguna was the son oI a low caste householder in Purvadesa. He was very lazy and was indiIIerent
to what others considered good or evil. In such a state, he went to a quiet place where he met a
yogin. The yogin invited him to the city to ask Ior alms, but he merely replied negatively iI they
didn`t get anything. Out oI compassion, the yogin gave Iood to him and as he ate, the yogin asked iI
he was Irightened oI death. Niguna said he is aIraid, but have no way to deal with it, and iI there
were a method, he would practice during the time he sleeps. So, having a method, the yogin
initiated Niguna and gave him instructions on conjoining emptiness and appearances.
Listening to his guru`s instructions, while gathering alms, Niguna practiced. When he produced the
realization oI Total integration and the clear light, he attained siddhi. He demonstrated the path
which does not split appearance and emptiness. Then, he wiped out all the marks oI delusion and
attained the siddhi oI Mahamudra, and then went to the realm oI the Dakas.


4 Mahasiddha Kiralawapa. Kirava/Kilapa (rnam rtog spang ba: ~He Who Abandons
Conceptions/The Repentant Conqueror

Kirava was the king oI Grahara, who enjoyed an extensive domain which led him to pillage the
realms oI other kings and enjoy them as well. One day, he led his army to another land. Everyone
Iled away except the women, who were unable to get away. When the king heard the women
wailing, he asked his ministers about it. Upon hearing the straightIorward answer Irom his
ministers, he grew sad and compassion arose in him. He instructed to let the women be reunited
with their Iamilies. He also gave many giIts to those who had no Iood, then reIlected that he need to
practice the Dharma. While he was having such thought, a yogin came to ask Ior alms. The king
gave the yogin an abundance oI Iood and drinks, and received a teaching on the Four
Immeasurables. The king then asked Ior more teachings, and the yogin initiated him into
Cakrasamvara and set him to meditating on the Developing and the PerIecting Stages. However, his
meditation was interrupted by his thoughts oI his army and kingdom, so he was given another
instruction on how to overcome them.
AIter 12 years, the kind envisioned and experienced the truth and obtained siddhi. When he realized
his queen and court had obtained siddhi as well, he ordered a great ceremony, saying:
For sentient beings practicing the Four Immeasurables,
Obsessions can be abandoned
Even by acts which look like desire.
The hero, by what looks like great Iury,
Can destroy all enemies.
For 700 years, he worked Ior the beneIit oI living beings, and with a circle oI 600 Iollowers, he
went to the realm oI the Dakas.


47 Mahasiddha Kapalapa. Kaphalapa / Kapalipa (thod pa can: ~The Skull Bearer

An epidemic Iever swept the city oI Rajapuri. The beloved wiIe and his 5 sons died oI the Iever.
GrieI-stricken, he sat at the cremation ground beside what had once been his loving Iamily. The
guru Krsnacarya appeared and sat down with him to oIIer comIort. The poor man said that nothing
is leIt Ior him as all his happiness is taken away Irom him and so he wishes to remain there next to
his Iamily until he die too.
The yogin replied, 'All beings oI the three realms live under a cloud oI death. This suIIering has not
come to you alone. But since you Ieel you can no longer be oI use to yourselI or others, why not
practice a sadhanas? Kapalapa begged Ior his teachings and the yogin initiated him into the
mandala oI Hevajra, then instructed him in the creative and IulIillment stages oI meditation.
The yogin carved the ornaments oI the 5 Dhyani Buddhas (crown, earrings, necklace, bracelets, and
belt, and the trident oI the dakini) Irom the bones oI his sons, attaching a sacred thread. Lastly, he
Iashioned a skull bowl Irom his wiIe`s corpse. Handing all these to Kapalapa, the yogin said,
'Visualize this skull as the Iorm oI creative meditation. See emptiness it contains as IulIillment
meditation.
Kapalapa meditated in this Iashion Ior nine years until he achieved his goal. AIter that, he worked
selIlessly Ior others Ior 500 years. When the time came, he ascended into the Paradise oI the
Dakinis with 600 disciples.


48 Mahasiddha Nagabhodhi. Ngabodhi (klu`i byang chub: ~The Red Horned Thief

Many years ago, Nagarjuna was residing at the Suvarna Vihara. Every night a Ieast was provided
Ior him and served upon plates oI purest gold. One day, a Brahmin saw the gleaming golden service
and decided to steal it. Yet beIore he can devise a plan, a golden chalice came Ilying out oI the
house and landed in his hand. Thinking it`s his luck; he took it and retreated hastily. The same thing
happened when he planned to steal at night, and at the 3
rd
time, all the remaining plates came
racketing out the door and piled at his Ieet.
Nagarjuna then said 'My wealth is yours, no need to steal anything. stay as long as you like, and
when you`re leaving take whatever you want. Astonished, the thieI had supper with the saint. The
conversation they had settled tall the thieI`s doubts and awakened his Iaith and implicit trust in the
guru. In the end, all he took with him was the guru`s golden instruction on how to meditate upon
greed and Iind the path to selI-liberation.
For 12 years he practiced, but an enormous horn grew oI the top oI his skull. Nagarjuna then
appeared to him and gave him Iurther instruction which made Nagabodhi realize the emptiness oI
the nature oI being. Deeply absorbed in this awareness, within 6 months, his red horn disappeared
and attained liberation.
Nagabodhi was appointed the successor and master oI the lineage oI Nagarjuna and was to remain
on Sri Parvata Mountain to work selIlessly Ior all sentient beings until he received the revelation oI
the arrival oI Buddha Maitreya.


4 Mahasiddha Sarwabaksa. Sarvabhaksa (thams cad za ba: ~He Who Eats
Everything/The Empty Bellied Siddha

Sarvabhaksa was a man with an enormous appetite. One day, his appetite overreached his ability to
Iill it. In despair, he retreated to a cave to bemoan his obsession with Iood. The guru Saraha Iound
him and asked what caused his distress. He then told his tale to Saraha oI which the guru asked
what will happen iI he reborn as a hungry ghost, and gave Iurther explanation about beings oI that
realm.
The glutton was shaken, so he prostrated himselI beIore Saraha and begged the guru to teach him a
way to release. So the guru initiated his disciple into the path oI Bhusuku and gave him instructions.
The glutton practiced with great devotion, and through the advice oI his guru to visualize everything
he eat as absolute nothingness, he understood the indentical nature oI appearances and emptiness,
and thus attained his goal.
AIter 15 years oI practice, he attained mahamudra-siddhi. For 600 years thereaIter he served
humanity with compassion and generosity. Accompanied by a thousand disciples he entered the
Paradise oI the Dakinis.


Mahasiddha Sakarapa. Saroruha / Sakara / Pukara / Padmavajra (mtsho skyes: ~The
Lake-Born/The Lotus Child

Indrabhuti was the great king oI Kanci. However, he did not have a son, so he prayed to both the
worldly and the transmundane deities Ior a son to be born to him. One day, a being took residence
in his wiIe`s womb and thoughts oI joy arose in her. She had many miraculous signs and when
asked the scholars and Brahmans, they said it was the sign that a Bodhisattva will be born.
Nine months later, in the waxing Iorthnight, a child was born in the center oI a lotues, on a great
lake. There Iell a rain oI desirable things in the area. Everyone was amazed, and then realized that it
was the power oI the child. AIter this son was born, there came two other sons. When the mother
and Iather died, the people gave the kingdom to the eldest, but he gave it to the younger sons and
became a monk.
He then went to Sridhana. On the way, Avalokitesvara appeared to him in the Iorm oI a monk, so
the prince did not recognize him. The monk then asked iI he would like to meet with the
Sambhogakaya. At that, the prince did reverence and asked Ior instructions. Avalokitesvara then
maniIested his true Iorm and initiated the prince, and then gave him instructions.
When he reached Sridhana, he met a man desiring to be a yogin. The man wished to serve the
prince, but he requested to be given instructions once the prince attained siddhi. The prince agreed,
then went to a cave and practiced Ior 12 years.
During this time, a great Iamine struck the land, and many people died. AIraid he would disturb his
guru, the servant lived on the leItovers oI the guru`s Iood. One day, when there was no Iood leIt to
be Iound, he went to the palace where he managed to get a bowl oI rice gruel. Being weak Irom no
Iood, he Iell in Iront oI the cave and spilled some oI the rice. At last, the servant was Iorced to tell
his guru about the Iamine. The guru then said he have a method oI alleviating hunger.
He collected a large amount oI rice and made a torma beside a river. He stirred up the eight great
nagas by meditating on their symbols and mantras, then brought these nagas overhead by the power
oI his thoughts. The guru then instructed the nagas to rain down Iood on the Iirst day. On the second
day, grain. On the third day, rain down jewels, and then Iinally, rain down water. The nagas did
what he had instructed and people were Iree Irom their suIIerings. The people took Iaith in him.
Saroruha then initiated his Iormer servant, whose name was Rama, and gave him instructions
whereby he obtained the worldly powers oI siddhi. The guru then instructed his disciple to work Ior
the beneIit oI living beings and to go to Sriparvata. The guru then went to the realm oI the Dakas.
Rama brought the daughter oI a king to the neighborhood oI Sriparvata with his power. They both
built temples and Iinally went to the realm oI the Dakas themselves.


Mahasiddha Sahanapa. Panaha

Panaha was a low caste Irom Sandhonagara who made a living by making boots. On day, he saw a
yogin with great mystical powers begging Ior alms. He immediately took Iaith in the yogin and
Iollowed the yogin into a quiet cemetery.
The guru then asked why Panaha had Iollowed him to the cemetery, in reply, the bootmaker
requested Ior the teachings oI Dharma. So the yogin preached the misery oI samsara and the
beneIits oI liberation. When the bootmaker asked Ior a method oI liberation Irom samsara, the
yogin gave the initiation which transIers blessings, and gave instructions to take desirable objectives
as the path.
Panaha understood his guru`s instructions and started meditating on it. 9 years passed, and he the
stains which obstruct the path oI sight, then attained siddhi. He became a Iamous teacher oI the path
through narrating his experiences. AIter working Ior the beneIit oI living being Ior 800 years, he
went to the realm oI the Dakas with 800 disciples.




Mahasiddha Patsaripa. Pacari / Pacaripa (khur ba tsong ba: ~The Pastry-Seller

Pacaripa is a simple man. He received a simple Mahayana sadhana to practice, which is the taking
oI reIuge in the Triple Gem. Once, he has wronged his previous employer and he went to the temple
oI Avalokitesvara to seek help. He was indeed given salvation oI his problem.
Innocently, he looked upon Arya Avalokitesvara as his Guru. Knowing that the Bodhisattva lived in
Potala Mountain, he set oII Ior the mountain in an attempt to reach the Bodhisattva`s physical
abode. One his journey he passed through a thick Iorest oI thorns and was injured by the points. He
let out a great cry to Avalokitesvara, who appeared to him at the sound oI his cry. Avalokitesvara
conIirmed Pacaripa`s conviction that he was indeed his Guru and instructed him to abandon his
journey to Potala. Instead, Pacaripa was to return to his town, Campa to lead his disciples.
Pacaripa heeded the orders and the people Ilocked to him Ior teachings. Pacaripa became known as
Guru Pacaripa and he taught the indivisibility oI appearances and emptiness. Finally, he rose bodily
into the Dakini`s Paradise.


Mahasiddha Gorurapa. Godhuripa / Gorura / Vajura (bya ba: ~The Bird Man/The
Bird Catcher

Godhuripa was a bird catcher Irom Disunagar. One day while catching some songbirds in the
jungle, he met a yogin on his way into town to beg Iood. When the yogin saw him with his nets
Iilled with tiny birds, the yogin asked why he was doing such a cruel thing. Godhuripa said 'I know
it`s wrong. I suppose the many evils oI my past lives have Iorced me into this violent trade in order
to live. I`m ashamed oI this miserable existence, but its all I know how to do.
In reply, the yogin said he`s only making his karma worse by plying this trade. Depressed,
Godhuripa sat down under a tree and began to weep. He then looked at the yogin and begged Ior
help. He released the songbirds Irom his net, and the yogin granted him initiation through a transIer
oI grace. Then the guru instructed him in the meditation that concentrates all attention on one
dominant image, and he was to visualize all the sounds in the world as his memory oI birdsong,
until sound and birdsong become one.
Godhuripa meditated until all sound had become one sound, inseparable Irom emptiness. AIter 9
years, all the deIilements oI his perception vanished and he gained mahamudra-siddhi.
He remained in the world Ior another 100 years working Ior all sentient beings, and then, with 300
disciples, he arose bodily into the Paradise oI the Dakinis.


4 Mahasiddha Nandhipa. 1ayananda: ~The Crow Master

Jayananda was a Brahman minister to the king oI Bengal who secretly practices the Dharma. In the
course oI time, he made many torma oIIerings which were reported to the king. He was caught and
put to prison, the king reIused to release him despite his pleas.
Because the Brahman was accustomed to give torma oIIerings, many birds appeared. Not Iinding
the oIIerings, the birds gathered on the king`s palace. The palace guards tried to remove the birds,
as the people watched and wonder. As the amount oI birds increased, a man who had the ability to
understand the voice oI birds heard them say: 'That Brahman, who was like a mother and Iather to
us, has been condemned by the king. He told this to the king, in reply, the king said he will release
the Brahman to a lonely place iI the birds to leave. The message was passed to the birds, and they
leIt. The king took Iaith, and every day he gave the Brahman 20 bushels oI rice to make torma
oIIerings.
The minister came to be known as Jayananda and Ior 700 years, he worked Ior the beneIit oI beings,
then he went to the realm oI the Dakas.


Mahasiddha Lutsekapa. Lucika / Luncaka (lu tsi ka pa: ~The Man Who Stood Up After
Sitting

Lucika was a Brahman Irom the eastern part oI Bengal. When he realized the universality oI death,
his mind had a revulsion against samsara, so he went to a quiet place to practice the Dharma.
However, he was without instructions, so all he did was think sadly that he had not met a guru to
show him the path.
One day, a yogin came there, extremely happy, Lucika gave reverence to the yogin. Puzzled, the
yogin asked what he wanted, so he told his tale oI seeking a guru Ior instructions. The yogin then
gave him initiation into Cakrasamvara and gave him instructions on the Developing and the
PerIecting Stage.
Lucika meditated, and in 12 years he was able to join the Developing and the PerIecting Stages,
thus gaining siddhi. He then went to the realm oI the Dakas in this very body.


Mahasiddha Toktsepa. Kotali / Kotalipa / Togcepa (tog rtse pa / stae re dzin: ~The
Ploughman/The Peasant Guru

Kotalipa is a peasant ploughing land in the mountain. His village people had been driven Irom
home due to the ongoing battles between the kings. They came to a mountain to seek saIety and to
make a living out oI it.
One day, as Kotalipa was working the land, the master Santipa met him while he was on his way
back to Magadha Irom Sri Lanka. The master asked Kotalipa about his liIe and Kotalipa relayed it
to the master. The master had a relevant mantra Ior Kotalipa in mind and he questioned him iI he
was willing to practice the mantra Ior digging mountains. Kotalipa agreed to practice it and was
taught the mantra.
Kotalipa was given an interpretation oI the Mahayana practice oI the six perIections to contemplate
on as long as he was ploughing the land. Moreover, Kotalipa was given explicit instructions
regarding Guru devotion. Kotalipa meditated on the nature oI the mind Ior twelve years beIore he
attained siddhi. He too, perIormed various selIless acts and he obtained the Dakini`s Paradise
eventually.


7 Mahasiddha Tsampakapa. Campaka / Tsampala (tsam pa ka: ~The Flower King

The Kingdom oI Campa was a beautiIul place, Iilled with Ilowers, and riches and pleasures oI all
sorts bloomed Ior all oI King Campaka`s subjects. The king enjoyed his power and good Iortune to
the Iullest, not giving thought over the Iuture.
One day, a yogin came to the palace begging Ior alms. The king received him in his summer house
where he washed the yogin`s Ieet and made the holy man as comIortable as he can. The King than
sat back and listen to the yogin`s discourse. He was so impressed that he asked the yogin to remain
with him and become his priest, at which the yogin agreed.
While the king gave the yogin a tour around the palace and gardens, he asked iI the yogin have met
any kingdom or a king like him. The yogin said that Campa is one oI a kind, but the yogin also said,
'because oI the heedless manner in which you live, the odor oI your own body is Iar Irom
agreeable. And yes, your kingdom Iar surpasses many others, but what does it matter when even
you must exit this world empty-handed?
The king was stunned, and Ior the Iirst time in his liIe, he began to think beyond the pleasures oI the
day, and questioned himselI about liIe, death, and rebirth.
A Iew days later, Campaka went back to his guru and begged Ior Iurther instruction that would
destroy all attachment; here he was taught about karma and was given initiation into the path oI
creative and IulIillment yoga. The king went oII to meditate, but he constantly had the doubt iI he
was doing it correctly and oIten, the scent oI the Ilowers would distract him. In despair, he went
back to the yogin Ior assistance, and his guru devised a way to help him use the distraction as a
stepping stone on the path.
Campaka meditated upon the Ilower oI pure reality Ior 12 years. In time, he realized the truth oI his
guru`s words. Instinctuvely, he grasped that the reality oI his own mind was totally inseparable
Irom the peak experience that he sought and thus attained his goal. The king instructed his court and
consorts in the dharma Ior many years beIore he was assumed bodily into the Paradise oI the
Dakinis.


8 Mahasiddha Bhichanapa. Bhiksanapa / Bhekhepa (so gnyis pa: ~The Man with Two-
Teeth/Siddha Two-Teeth

A long time ago, a man oI low caste inherited a small Iortune Irom a deceased relative. He had
wanted so many things Ior a long time, so he went on a shopping spree, buying and spending
according to his desire. It didn`t take long Ior his Iortune to Iinish, and he was then leIt penniless.
One day, when he Iailed to get hold oI a Iew scraps oI Iood, saddened, he wondered to a lonely spot
in the jungle. A Dakini took pity on him and appeared to him.
The Dakini told him she have the means to IulIill his desires, at which he begged her to teach him.
Having nothing to oIIer Ior the teaching, he had a bizarre idea whereupon he bit down, Iusing an
upper and lower tooth. Then he knocked out all his remaining teeth and presented them as an
oIIering to the dakini. She then gave Bhiksanapa initiation and instruction in the two-in-one union
oI skillIul means and perIect insight.
AIter 7 years oI meditation, he saw the truth. He continued to roam Irom village to town begging
Ior Iood, but now he did it Ior the sake oI those ready Ior instruction. AIter many years, he was
assumed into the Paradise oI the Dakinis.


Mahasiddha helipa. Telopa / hilipa (mar nag tshong mkhan: ~The Seller of Black
Butter/The Epicure

Dhilipa was a wealthy merchant, whose business was pressing oil Irom sesame seeds. His business
was so lucrative that soon, he was as wealthy as Kubera, the god oI wealth. He indulged himselI in
the joys oI good living, but he was most attached to delicious Iood, and so, soon he was eating like
the king himselI.
One day, the pandita Bhahana arrived at Dhilipa`s house at suppertime and was invited to share a
meal. AIter the meal, the pandita spoke on the pain and Irustration oI the Wheel oI Existence and
the means oI escaping it. The merchant was so impressed that he begged Bhahana to remain and
become priest to his entire household. The pandita agreed.
On one occasion, while the merchant was pressing oil Irom the sesame seed, the guru remarked that
while what the merchant is doing brings great wealth, it will not bring liberation. Dhilipa was struck
by the remark, stopped the press, wiped his hands, and sat down at the Ieet oI his guru, asking how
he can acquire liberation. The pandita gave him initiation and instructed him in the method oI
deconditioning the mind Irom the constructs oI the conventional world.
AIter 9 years oI meditation, Dhilipa succeeded in uniting creative and IulIillment meditation. When
he attained his goal, a golden radiance began to pour Irom his being until it illuminated the sky.
People Ilocked to Dhilipa Ior instruction, and to each he gave an instruction that exactly Iilled the
person`s nature and abilities. AIter many years oI selIless service, he ascended into the Paradise oI
the Dakinis with a vast retinue.


Mahasiddha Kamparipa. Kamparipa / Kamari (ngar pa: ~The Blacksmith

Kamparipa was a blacksmith Irom the land oI Saliputra. One day a yogin came by to ask Ior alms,
as he ate, the smith and his wiIe was happy that the yogin was willing to accept alms Irom someone
oI low-caste like them. The yogin then asked iI they would practice the Dharma, but Ieeling
inIerior, they never thought anyone would teach them. The yogin then gave initiation which
transIers spiritual power, also gave the instructions on the visualizations oI the three mystic veins.
The smith, having great Iaith, meditated, and in 6 years he obtained the siddhi oI Mahamudra. He
beneIitted many living beings and then went to the realm oI the Dakas.






Mahasiddha Anangapa. Ananga / Anangapa (ana ngi: ~The Handsome Fool


Ananga was born in Gahura into a low caste Iamily. Due to his past liIe karma, he was born very
handsome, and because everyone admired him, be became proud. One day, a monk came to his
place to ask Ior alms. Ananga invited the monk and asked the monk to return everyday to be served
by him. When the monk came back, as Ananga promised, he looked aIter the monk. A conversation
began, and it leads on until Ananga requested the monk to give him a method to develop the
qualities oI Iaith. Ananga gave up his worldly activities and promised to meditate, where upon the
guru initiated him into the Cakrasamvara and gave instructions on how to clariIy the six sense
Iields.
He meditated and gained siddhi in 6 months. He worked Ior the beneIit oI living beings and Iinally
went to the realm oI the Dakas.



Mahasiddha Indrabuti. Indrabhti / Indrabodhi (dbang po`i blo: ~He Whose Majesty
Is Like Indra/The Enlightened King

Indrabuti ruled the kingdom oI Sambhola, one oI the two kingdoms in the land oI the dakinis,
Oddiyana. The sole diIIerence between the two kingdoms was that King Indrabhuti`s Iamily
worshiped the Buddha, while King Jalendra worshiped the King Brahman. Although peace was
maintained, they realized that this harmony would be strengthened proIoundly iI a propitious
marriage unites the 2 kingdoms. So the betrothal oI Princess Laksminkara, the sister oI King
Indrabhuti, with the son oI King Jalendra took place.
When the princess was 16 years old, she was escorted to her new home. However, she had been
practicing her sadhanas and was loath to enter her new duties. In Iact, the moment she arrived in the
unlightened kingdom oI Lankapuri, a great revulsion Ior all the things oI the world overcame her.
She Iled Irom the palace one night, and went into the mountain to live in a cave. There, she gained
mahamudra-siddhi, and began teaching the Buddha`s word to King Jalendra`s latrine sweepers and
the other outcastes oI his kingdom.
Back in the days when Laksminkara Iirst arrived in her new home, he outrageous behavior caused
much problem. King Jalendra immediately sent messengers to King Indrabhuti to enlist his aid in
reasoning with his sister. However, Indrabuthi`s response was surprising Ior the news oI his sister
made him realize and Ielt almost ashamed Ior living a liIe surrounded by ease and comIort; and
while his sister understood the very mystery oI existence, he merely ruled his country. The king
then resolved to Iollow his sister`s path.
AIter the coronation oI his son, Indrabhuti retired Irom the world and went to live in a small palace
where he practiced his sadhanas Ior 12 years, secretly gaining mahamudra-siddhi.
One day, his son, accompanied by those who loved the old king dearly, came to visit the king. As
they were about to enter the palace, a load voice rang out directly over their heads. Looking up, they
saw Indrabhuti Iloating in the air, seated on a magniIicent throne. The visitors prostrated to
Indrabhuti, and Ior 7 days the king remained Iloating in the air, instructing his son and Iriends on
the doctrine oI 'inconceivable proIundity and immensity. On the 8
th
day, accompanied by 700
disciples, he was assumed bodily into the Paradise oI the Dakinis.


Mahasiddha Mekopa. Mekopa / Meghapda (me go pa: ~The Wild-Eyed Guru

Mekopa was a Iood seller in Bengal. He was a kind hearted man that he oIten Ied the poor Ior Iree.
This did not escape the notice oI a certain yogin whom Mekopa also Ieed daily. The yogin asked
why he is being so generous. In reply, with laughter, Mekopa said, 'perhaps I`m storing up merit
Ior a better rebirth.
The yogin then oIIered to teach him a sadhanas that will guarantee such an outcome, which Mekopa
was more than delighted to receive. The yogin then gave him the initiation that transIers grace and
instructed him in the nature oI mind.
Mekopa meditated, and he eventually came to realize the truth oI his guru`s words: that all
phenomena are Iigments oI the mind`s workings; that the mind itselI is vastness without end, where
there is neither coming nor going. For 6 months he remained within the realization oI the nature oI
his own mind.
However, the intense contact with proIound truth caused him to roam the cremation ground like a
madman. People began calling him Guru Crazy Eyes. His proIound teachings changed many lives,
and in time he rose bodily into the Paradise oI the Dakinis.


4 Mahasiddha Shantideva. Bhusuku / Shantideva (zhi lha / sa`i snying po:The Lazy
Monk

The younger son oI a royal Iamily came to the monastery Sri Nalanda to be ordained in the
mahasanghika order. But as a pampered child, he was diIIicult and unreasonable, he never studied
or meditated. His laziness was so much that he annoyed most oI his peers and was branded
Bhusuku, 'The shiItless one. Finally, Bhusuku`s behavior earned him a severe warning Irom the
abbot that unless he mended his ways and took his turn to sit upon the temple throne to recite his
memorized portion oI the sutras like all the other monks; he would be expelled Irom the monastery.
His turn was the Iollowing morning, and having not memorized anything, many oI his peers
imagined the event oI the Iollowing day would be amusing. However, the abbot was a very kind
man, and at night Iall, he visited Bhusuku to give advice. Being desperate, Bhusuku said he`d do
anything so that he will not Iail the next morning. So the abbot told him to spend the whole night
reciting the mantra oI Manjusri and gave Bhusuku the secret precepts oI Manjusri`s sadhanas, and
the blessing oI the mantra, then he leIt.
Knowing his own weakness well, Bhusuku tied the collar oI his robe to the ceiling in case he nod
oII during the night, and all night long he recited the mantra over and over again. At dawn, Bhusuku
jerked awake and here he was, not wiser than he`d been the night beIore. Just then, a great voice
boomed Irom the ceiling: 'What do you think you`re doing!
Bhusuku looked up and saw an enormous Iigure Iloating in the air above his head, he said he have
been invoking the aid oI Lord Manjusri to help him recite a sutra on that very morning and
proceeded to ask who the Iloating person was. In reply, the unusual guest said 'That`s a Ioolish
question. You`ve been invoking me halI the night. Startled, Bhusuku Iinally realized he was
talking to Manjusri himselI! And immediately pressed his palms together in the gesture oI
supplication and begged Ior the power and realization oI every quality oI perIect insight.
Bhusuku then went to the great hall and mounted the temple throne beIore his audience, then he
levitated into the air above the throne and his body blazed with great radiance. He then began to
compose and recite the sublime and proIound discourse that came to be called the
Bodhicaryavatara, 'The Pathway to Enlightenment. AIter he completed the 10
th
and last chapter he
rose into the sky to the height oI 7 palm trees. Here he was renamed the monk Santideva. People
began placing Ilowers where his Ieet touched and the pundits humbly requested a commentary oI
his discourse oI which Shantideva obliged. But he reIused to be the abbot when asked.
That night, aIter leaving his robes, begging bowl and all his sacred artiIacts on the altar as oIIering,
he leIt secretly. He travelled and came to the town Dhokiri where he made a wooden sword painted
in gold, and requested a position as swordsman with the palace guard. He served the King Ior 12
years until on day when one oI the guards saw Shantideva`s sword was actually made oI wood. The
guard reported to the King and so he was summoned to the throne room. The king demanded to see
Shantideva`s sword, although was warned oI the harm it will bring, the king insisted. So, aIter
convincing everyone in the room to close one eye, he took out his sword and a light as intense as 10
suns Iilled the room, blinding each unprotected eye. Everyone Iell to their knees, entreating the
yogin`s Iorgiveness and mercy. Santideva then began to rub his healing saliva onto each injured
eye, magically restoring the lost sight.
Shantideva leIt Dhokiri that very day and took up residence in a cave and practiced his sadhanas Ior
some time. One day, a royal huntsman came to court with rare game Ior the king`s table and told the
king he saw Shantideva. Immediately, the king set Ior the mountains with a large entourage, there
they saw Shantideva sitting on a deerskin meditating in Iront oI what appeared to be a blank rock
wall. The king told the yogin all that he had heard and asked why does he harm living beings. In
reply, Shantideva said he do not kill, but heal. 'Understanding that all things are but insubstantial
Iigments oI the imagination, projections oI the mind. Enter the path oI liberation. Shantideva then
converted the king oI Dhokiri, and set all his people upon the path oI truth. He served them
IaithIully Ior 100 years beIore ascending to the Paradise oI the Dakinis.


Mahasiddha Nalinapa. Nalina / Nili / Nali (pad ma`i rtsa ba: ~The Lotus-Root

Nalina was a very poor man Irom Saliputra, who made a living by gathering lotus roots Irom the
lakes. One day, he met a yogin who preached the ills oI samsara and the qualities oI nirvana.
Instantly, Nalina experienced a revulsion against samsara and ask the yogin to give him the method
to gain liberation. The yogin then initiated him into Guhyasamaja and gave instructions which use
one`s own body as method.
Nalina meditated accordingly. The Iour joys oI meditation maniIested in the Iour chakras, and
through meditating, he was no longer bound by samsara. AIter 9 years, he realized the meaning oI
his meditations, puriIied the stains oI his delusions and obtained the siddhi oI Mahamudra. For 400
years he worked Ior the beneIit oI living beings and ascended to the realm oI Dakas with 550
Iollowers.



Mahasiddha Mahalapa. Mahipa / Makipa (ngar rgyal can: ~The Braggart

Mahipa was Irom Magadha, born into a low caste. He had great bodily strength, but was always
controlled by his pride, thinking he could not be challenged by any living being. One day a yogin
came by and a conversation started. When Mahipa became a believer, the yogin told him to puriIy
the stains oI his arrogance, at which Mahipa requested to be taught the way. The yogin gave him the
initiation which transIers spiritual power and was taught the instructions which take contradictions
as path. Mahipa held on the path and obtained siddhi,
For 300 years, he gave powerIul instructions to countless beings in Magadha, and with 250
Iollowers, he entered the realm oI the Dakas in this very body.




7 Mahasiddha Thaganapa. Thaganapa / Thagapa (rtag tu rdzun smra ba: ~He Who
Always Lies/Master of the Lie

Thaganapa was born in eastern India and since an early age, he showed criminal tendencies and
depended on exploitation and deception. One day while sitting on a log ad the edge oI a town
plotting a con job, a wise monk passed by and asked why he was in such deep thoughts. Thaganapa
was about to tell a lie when the monk interrupted and told him iI he`s about to tell a lie and create a
habit out oI it, when the karma matures he will be reborn in hell. Thaganapa turned pale, and the
monk continued to educate him about the physical eIIects oI lying.
Listening to the monk speak oI the doctrine oI karma made complete sense to Thaganapa, so when
the monk asked iI he is capable oI practicing a sadhanas, he agreed. The monk began to give
Thaganapa instruction in the yoga called 'removing water in the ear by means oI water. Next he
gave him the initiation that matures the immature mindstream, and then he was taught these
precepts: 'All that you see, hear, tough, think you perceive with the six senses, indeed, all that you
experience, is nothing but a lie.
For 7 years Thaganapa meditated and gained the understanding that all experience oI the
phenomenal world is a Iiction. Gaining detachment, he acquired the qualities oI clarity, control, and
equanimity. He then searched Ior his guru Ior conIirmation, and the monk said, 'Experience is
neither deception nor truth. Reality is uncreated, indeterminate. Now you must meditate upon your
experience oI all things as emptiness rendered empty by its very nature.
Thaganapa obeyed his guru and returned to his practice, eventually gaining siddhi. AIter many
years oI selIless service, he was assumed into the Paradise oI the Dakinis.


8 Mahasiddha Acinta. Acinta / Atsinta (bsam mi khyab pa / dran med pa: ~He Who is
Beyond Thought

There lived a poor man in Dhanirupa whom constantly Iantasize oI being rich. He was so tormented
oI his obsession that he couldn`t bear anyone interIere with his dreaming, so he moved away to
isolation.
One day, the yogin Kambala met the hermit and they shared a Irugal meal. Acinta told the yogin oI
his obsession. Kambala asked iI aIter escaping Irom men and their chattering, and iI his thinking
improved since then. Acinta said he was still possessed by the desire Ior riches, and iI only he can
rid oI it, his mind would be perIectly empty. He then asked iI the yogin know oI any way to Iree
him oI this Ioolishness. The yogin then gave him the Samvara initiation and sang him a song oI
instruction. The hermit meditated according to his guru`s instruction, and when the glittering
radiance oI the stars Iilled his mind, there was no room leIt Ior thoughts oI gold. His obsession
vanished and became thought Iree.
He then searched Ior his guru to tell him that his mind had become empty, and Kambala sang to
him:
What is the nature oI the sky?
Can you make something oI it?
How can you desire it?
How can you think about it all?
When the hermit realized the deep meaning oI the verse, he achieved mahamudra-siddhi and was
known as the guru Acintapa. For 300 years he selIlessly taought his countless disciples how to
realize the ultimate nature oI being. And when the time came, they all accompanied him into the
Paradise oI the Dakinis.


Mahasiddha Babehepa. Babhahi / Bapabhati (ch las o mo len: ~The Man Who Gets
Milk from Water

Babhahi was Irom Dhanjura oI the Ksatriya caste, who was attracted to all the advantages oI
kingship. One day, a yogin came to ask Ior alms, so the ksatriya oIIered him Iood and drinks, and
then took Iaith and asked Ior the Dharma.
The yogin said, 'Faith is the root oI the entire Dharma. The guru is the root oI all siddhi. Then
gave him the initiation which transIers spiritual power and instructions on the nadis, prana, and
bindu.
Taking the instructions into his mind, he puriIied the stains obstructing his vision and in 12 years,
he obtained siddhi. He beneIitted many living beings Irom his training, saying:
As the king oI geese
Separates milk Irom water,
The instructions oI a revered guru
Draw out the elixir oI enlightenment.
He then went to the realm oI the Dakas in this very body.


7 Mahasiddha Luyipa. Lyipa / Luipa (nya`i rgyu ma za ba: ~The Eater of Fish
Intestines/The Fish-Gut Eater

When the King oI Sri Lanka died, his second son was appointed to rule the kingdom. However, the
young prince loath to ascend the throne, and aIter much diIIiculty, he managed to escape Irom the
palace and set out Ior Ramesvaram to begin liIe as a yogin. He wondered through India until he
reached Vajrasana and later he journeyed to Pataliputra. One day, through his karmic destiny, he
met with a dakini incarnate. AIter paying homage to her, she told him 'Your Iour psychic centers
and their energies are quite pure. However, there is a knot oI arrogance about thve size oI a pea in
your heart. She then poured some putrid Iood into his begging bowl. As he leIt, he threw the
inedible slop into the gutter, whereupon the dakini replied 'How can a gourmet attain nirvana?
He then realized that he still perceived some things are more desirable than others. Set to destroy
such Ilaws, Ior the next 12 years he dwelt on the banks oI the Mother Ganga, begging his supper
Irom the Iisherman and all he would accept Ior them was what they normally tossed to the dogs. To
the yogin, the Iood he received was the nectar oI pure awareness through which he discovered that
the nature oI all substances is emptiness.


7 Mahasiddha Saktrapa. Catrapa / Chatrapda (tsa tra pa: ~The Beggar Who Carries
the Book

Catrapa was a beggar in Sandhonagara who carried a small dictionary. One day he met a yogin and
a conversation developed and ended in the beggar receiving the initiation into Hevajra and detailed
instructions with commentary Irom his guru because he expressed his lack oI understanding.
AIter receiving the instructions, he meditated accordingly. In 6 years, he attained the siddhi oI
Mahamudra and became to be known as the guru Catrapa, together with 500 Iollowers, he went to
the realm oI the Dakas.







7 Mahasiddha Bhadrapa. Bhadrapa / Bhadrapda (bzang po: ~The Auspicious
One/The Snob

Bhadrapa was a very conservative and wealthy Brahmin. He never consume pork or strong drinks,
no menstruating women were allowed near him, and will never risk his ritual purity by manual
labour or coming into contact with Iilth or excrement. However, despite his wealth and position in
society, he constantly worries about how he appeared in the eyes oI others and was obsessed with
maintaining his image untarnished.
One day, when he was alone in the house, a yogin appeared on his doorstep begging Ior Iood.
Forced to speak to the yogin himselI, he hurried to the doorstep to rid the yogin Irom him house
beIore anyone saw him, because he perceived the yogin unclean due to the holy man`s humble
outlook.
The yogin then replied, 'This is not unclean. The visciousness in speech, mind, and action that is
unclean. The yogin sang:
Neither priest nor king is the highest oI beings,
Only the Bodhisattvas
No amount oI scrubbing
Can cleanse body, speech, and mind
Only the precepts oI the lineal guru
Give matchless purity
No rich man`s Ieast oI milk, cheese, and curd
Tastes the most sublime,
Only desirelessness sets the best table.
The Brahmin gained conIidence in the yogin and begged him Ior instructions. The yogin said he
would be glad to teach iI the Brahmin gave him Iood. The Brahmin agreed, but he was aIraid he
would be seen by his neighbors. AIter much debate, it was agreed that the Brahmin was to bring
pork and liquor (which he acquired by disguising as a low-caste) to the yogin`s house in the
cremation ground at night.
When night Iall, the guru welcomed him, prepared the supper and insisted the Brahmin share it with
him. AIterward, the guru initiated the Brahmin into the mandala oI thanksgiving with a transIer oI
grace. Then began a series oI practices designed to break the Brahmin`s pride oI caste, which was
done by the Brahmin, ordered to clean, and Iix the yogin`s hut. When all was done to his master`s
satisIaction, the guru told him that all these acts symbolized the goal oI practice. The Brahmin
suddenly understood that vision, meditation, and action were all one and the same. Then and there,
he Iorsook his caste and became a yogin.
AIter 6 years oI meditation, he achieved mahamudra-siddhi and became renowned. For the
remainder oI his liIe he worked selIlessly Ior others. And when the time came, the assumed into the
Paradise oI the Dakinis with 500 disciples.


7 Mahasiddha Naropa/Narotapa. Naropa / Ndapda (rtsa bshad pa: ~He Who Was
Killed by Pain/The auntless isciple
Naropa came Irom Pataliputra. His Iather was a
liquor seller but he had no intention to Iollow his Iather`s proIession so he went into the Iorest to
become a wood gatherer.
One day he heard the tale oI the great sage Tilopa. Then and there he decided Tilopa was his uru
and began to search Ior Tilopa. Unexpectedly, he chanced a meeting on a road to nowhere and as
soon as he recognized his master, he prostrated himselI and began dancing circles about him
addressing him as 'guru
Tilopa stopped still on the road and gazed angrily to Naropa and shouted 'Stop all this nonsense. I
am not your guru. You are not my disciple. I have never seen you beIore and hope never to lay eyes
on you again! Then he trashed Naropa soundly with his walking stick .
But Naropa was not discouraged and his Iaith unshaken; he simply set oII Ior the nearest town to
beg Iood Ior the both oI them. When he returned, Tilopa ate heartily without a word oI greeting and
beat him soundly again. Silent, Naropa contented himselI with the leItover scraps. Naropa remained
by Tilopa`s side Ior 12 years, begging Iood and serving him in all things. Not once did he receive a
kind word but his Iaith never waver.
One day, Naropa was given a large helping oI the most exquisite curry Irom wedding Ieast oI a
wealthy man`s daughter. When he returned to Tilopa and spread out the Ieast, an amazing thing
happened. For the Iirst time, Tilopa smiled at him and when he Iinished the serving, he asked
'Where did you Iind this, my son? Please return and Ietch me some more.
Naropa was delighted that Tilopa called him my son`. So he rushed to the celebration to ask Ior
more. This happened several times, but on the 5
th
time, Naropa was ashamed to show his Iace, and a
great inner struggle raged within him. Finally unable to Iace his guru`s displeasure, he decided to
steal the entire pot.
Tilopa praised him Ior lowering himselI to such a level oI humiliation, Iurther commending him Ior
all his years oI perseverance. He than bestowed the initiation and blessing oI Vajra Varahi upon
Naropa and gave instruction in meditation.
Within 6 months Naropa gained mahamudra-siddhi. AIter many years oI devotion to his countless
disciples, he was assumed bodily into the Paradise oI the Dakinis.


74 Mahasiddha Shalipa. Shalipa / Syalipa (spyan ki pa: ~The 1ackal Yogin

Shalipa was a laborer Irom Bighapur. He was so poor that the only place he could aIIord was one
right on the edge oI the cremation ground. Every night, packs oI jackals would roam the cremation
ground searching Ior Iood, and night aIter night, the howls terriIy the man. He grew more aIraid by
the day and the Iew hours he managed to sleep, he would dream oI them.
On day, a monk came to Shalipa`s hut to beg Ior Iood. Shalipa welcomed him and shared with his
guest all that his humble circumstances would allow. The monk was very appreciative oI his kind
host, and began explaning about the kind oI rewards that generosity attracted. Shalipa was
interested to listen, but night came, and the howls oI the jackals began to terriIy him. The monk
then said he have teachings and a mantra that can help him over come the Iear. Shalipa was so
grateIul that he oIIered the little amount oI money he managed to save as the initiation Iee.
Whereupon the monk gave him empowerment and instructed him in the practice called 'the Iear
that destroys Iear
The monk then instructed his student to build a hut at the middle oI the cremation ground, and there,
he must meditate upon the jackals` howls as the root oI all sound and he must come to hear no
diIIerence between the howls and any other sound. Although terriIied, Shalipa obeyed. Through his
practice, he began to be more detached Irom his Iear, and aIter 9 years oI practice, he attained
mahamudra-siddhi. For many years he taught his innumerable disciples the practices concerning the
oneness oI appearances and emptiness. Finally, he rose bodily into the Paradise oI the Dakinis.


7 Mahasiddha Tilopa. Tilopa / Prabhsvara (snum pa / til bsrungs zhabs: ~The Sesame
Grinder/The Great Renunciate

For many years, Tilopa perIormed priestly duties Ior the king oI Visnunagar. GrateIul Ior the sage`s
eIIort, the king rewarded him 500 gold sovereigns a day. Despite the success oI his work and the
handsome oIIerings, he was very uneasy and distracted; thinking his liIe is meaningless and that he
is yet to discover an essential teaching which cannot be Iound in luxurious surrounding, he wanted
to leave to seek enlightenment by living as a yogin. However, whenever Tilopa attempted to resign,
his disciples reIused him permission to leave.
Finally, one night, he leIt in guise oI a beggar`s torn clothes. By dawn, he arrived on a cremation
ground where he lived quietly Ior some time, practicing his sadhanas and begging Ior Iood in town.
One day, on the road he met Naropa, who became his IaithIul and devoted servant.
AIter years oI practicing, the deIilements that troubled Tilopa vanished and he attained mahamudra-
siddhi. He acquired the siddhis oI Body, Speech, and Mind, and became universally renowned.
AIter setting innumerable beings on the path oI enlightenment, he ascended to the Paradise oI the
Dakinis.


7 Mahasiddha Menapa. Mnapa / Vajrapda / Acinta (nya bo pa: ~The One Swallowed
by a Fish/The Avaricious Hermit/The Bengali 1onah

Menapa the Iisherman on the Bay oI Bengal was swallowed by the Leviathan while he was at sea.
However, due to his beneIicent karma, he survived and set up house in the belly oI the great Iish.
Being swallowed by the Leviathan was most Iortunate Ior Menapa, as deep down in the depths oI
the sea, Umadevi, Divine Consort oI Siva Mahadeva has constructed an underwater hermitage Ior
Mahadeva to instruct her in his dharma. The Leviathan took up residence in the neighbourhood,
enabling Menapa to listen to the precious words spoken by Mahadeva through the Ilesh walls oI the
great Iish. Not long aIter, Mahadeva discovered Menapa in the Leviathan`s belly, whom at the time
was already a IaithIul pupil. Mahadeva took him as a disciple and gave initiation to Menapa, it is
here that Menapa took the vow, and began a 12 year sadhanas.
At the end oI the 12
th
year, the Leviathan was hunted by Iishermen Irom Sri Tapari, and when they
hacked the Iish`s belly open, Menapa emerged. Menapa then told the tale oI his capture and
initiation, at this, the gathered crowd worshiped him and held a great Ieast right there, where
Menapa had emerged Irom the sea. As Menapa danced, he sang:
The source oI my magic is twoIold;
It arises Irom the good Iortune that accrued
From the virtue oI my past lives,
And also Irom my steady devotion
To the great teachings I have heard.
Ah, my Iriends, what a precious jewel
Is one`s own mind.
Menapa worked selIlessly Ior others Ior Iive hundred years, and through this time, he came to be
known as Vajrapada, or Acintapa. At last, his labours done, he arose bodily into the Paradise oI the
Dakinis.


77 Mahasiddha Kangkalipa. Kankaripa / Kanklipda (kanka ri pa: ~The One Holding
the Corpse/The Lovelorn Widower

Kankaripa was a commoner that was drowned in sexual bliss. He became a sensualist, swearing that
this world alone could IulIill all his desires. However, when his beloved wiIe passed away, he was
unable to comprehend this total loss that he reIused to surrender the corpse in his arms to the Ilames
in the cremation ground.
A yogin passed by and adviced the widower, 'All liIe ends in death, just as every meeting ends in
parting. All compounds disintegrate. Clasping that corpse is no diIIerent Irom clasping a lump oI
clay. Everyone in this samsaric would suIIers. SuIIering is the nature oI existence. Instead oI
bewailing your Iate, why don`t you practice the dharma and rise above pain? Unable to think
clearly, Kankaripa asked the yogin Ior help; in reply he said 'The guru`s instruction is the path to
enlightenment. Kankaripa then requested Ior the teaching and so the yogin initiated Kankaripa and
empowered him in the percepts oI the insubstantial seed essence that has neither center nor
circumIerence. The widower was instructed to meditate upon his wiIe as a dakini, the emptiness, the
indivisible pleasure that has no substance or selI.
For 6 years, Kankarip was in deep contemplation and attained the state oI mahamudra-siddhi.
During the years beIore he ascended to the Paradise oI the Dakinis, he opened many hearts and
minds to the word oI the Buddha


78 Mahasiddha ukhandhipa. Khandipa / ukhandi (gnyis gcig tu byed pa / rdo kha do:
~He Who Makes Two into One

Khandipa was oI the sweepers` caste and a beggar in Ghandapura. He made his clothes by
collecting scraps and patching them together. One day, he chanced a meeting with a yogin who
asked how he cound live in such misery and poverty, and wouldn`t he rather practice the Dharma.
However, the beggar never thought anyone would teach him the Dharma, at which the yogin gladly
obliged and initiated the beggar into Cakrasamvara. The yogin gave him instructions on the
Developing Stage, the PerIecting Stage, and their Total Integration.
The beggar tried to meditate by was constantly distracted by the thought oI sewing clothes, so went
to his guru, expressing his problem and the thought oI giving up meditation. The yogin then gave
instructions which would take these thoughts as path:
Existing things are in suchness;
There is no sewing or things to be sewn.
The gods and mantras are like that;
And the realization oI this is the Dharmadhatu.
When the beggar meditated on that instruction, he lost all distractions and realized his initial
instructions. In 12 years, he obtained the siddhi oI Mahamudra and worked Ior the beneIit oI
countless living beings until he went to the realm oI the Dakas.


7 Mahasiddha Ajokipa. Ajokipa / Ayogipda (le lo can: ~He Who oes Not Make Effort

Ajokipa was Iat and lazy, and lying down was all he did. Due to this, his Iamily eventually chased
him out oI the house. He then came to a cemetery, and there he met a yogin while he was lying
down. When the yogin saw Ajokipa, he gave the young man Iood and drinks which he obtained
Irom the city, but Ajokipa would not get up even to eat. Looking at Ajokipa`s laziness, the yogin
asked iI he could practice the Dharma while lying down. In reply, Ajokipa said he could, but
doubted anyone would teach a person like him the Dharma. However, the kind yogin gave him the
initiation oI Hevajra, with instructions to meditate on the Upper Doors, meditate condensing the
three world systems into a drop, the size oI a white mustard seen on the tip oI the nose.
Ajokipa meditated this way Ior nine years, and he obtained the siddhi oI Mahamudra. AIter working
Ior the beneIit oI living beings, he went in this very body to the land oI the Dakas.


8 Mahasiddha Kalapa. Kalapa / Kadapda (smyon pa: ~The Madman/The Handsome
Madman

Kalapa`s good karma was written all over him as he possesses a beautiIul physical Iorm. However,
all the attention he got only made him Ieel pain and embarrassed, and eventually he leIt town and
retire to a cremation ground.
Later he met a yogin who also lived on the cremation ground and the 2 struck Iriendship. When the
yogin learnt about Kalapa`s tale, he said that he know a sadhanas that might help Kalapa through
this predicament. Kalapa was eager to learn, and his guru gave him the Samvara initiation and
instructed to practice both the creative and IulIillment modes oI meditations. Soon he was able to
practice both meditations together and soon he was Iree oI all prejudices and emotional
attachments, without restraint or concern Ior social niceties.
The people oI Rajapur, who had no notion oI what it was like to experience reality directly, were
dismayed. Kalapa then levitated into the sky to the height oI 7 palm trees, he demonstrated his
control over all the elements by perIorming many wonders. In due time, he assumed bodily into the
Paradise oI the Dakinis.


8 Mahasiddha Virupa. Virpa / harmapala (bi ru pa: ~The Wicked/Master of
akinis

Virupa entered the Buddhist monastic academy oI Somapuri when he was young, here he studied
and meditated, and received the initiation and empowerment oI the dakini Vajra Varahi. For 12
years, he recited her mantra twice 10 million times; however he never received any sign oI progress.
Disgusted oI him, he threw his rosary. In that evening, Vajra Varahi appeared beIore him and gave
him a carved rosary and said:
'Child oI Happiness, why are you so troubled? Keep up your practice, Ior you are blessed by me. II
you would see clearly that things are neither this nor that, you must let go your wandering, critical
thoughts. Strip your mind oI illusion! Deeply inspired, he renewed his practice Ior another 12
years and gained the realization oI mahamudra. As he attained power over the duality oI liIe and
death, he saw no contradiction in eating meat or drinking alcohol, and when the abbot oI the
monastery Iound out he ate a pigeon pie, he was ordered to leave the monastery. He prostrated
beIore the Buddha images and leIt, treading lightly Irom lotus to lotus on the lotus-Iilled lake. Upon
witnessing his amazing Ieat, the monks prostrated to Virupa and begged him to return, they ask him
why did he killed the pigeons. He replied, 'That was simply an illusion, like all temporal
phenomena He then took scraps oI the pigeon wing, held them and with a snap oI his Iingers the
pigeons came back to liIe.
Virupa then leIt the monastery and became a yogin, and wherever he went, people would tell tales
oI his miraculous doings. One such miraculous deed was when he travelled to Devikotta in eastern
India and was imprisoned by Ilesh-eating ghouls. In the abandoned temple where he was
imprisoned, he met a young Brahmin boy who was scared and began to weep, but Virupa comIorted
him and blessed him with a powerIul mantra oI protection. At moonrise, two thugs came to Ietch
the boy but were unable to liIt him oII the ground, and so they decided to take Virupa instead.
Unable to move as he was under their spell, Virupa watched the drunken ghouls brandishing their
ritual knives in readiness Ior slaughter. Virupa then burst into laughter. Surprised, but amused, the
ghouls began laughing louder, but their glee soon turned into horror when Virupa`s terrible twelve-
tone bellow the laughter oI Heruka became louder and louder until the ghouls begged him to
stop. Virupa told them he would do so only iI they vowed to devote themselves to the teachings oI
the Buddha, and when his deaIening laughter rang once again, they prostrated themselves beIore
him and swore to do his bidding. He then rose, in his right hand appeared an enormous razor-sharp
discus, and behind him stood the horriIic presence oI the Demon oI the North. Virupa then said
'should you entertain the slightest thought oI not renewing your pledge to the Buddha every day,
expect to lose a cup oI blood each day you Iall Irom the path. And should you turn away entirely
Irom the Buddha`s law and worship some other god, this discus will Ily Irom the heavens and sever
your head Irom your neck, and the Demon oI the North will suck your veins dry.
The great dakini master was not to attain ultimate liberation until he had lived seven hundred years,
and at last completed, Virupa ascended to the Paradise oI the Dakinis.


8 Mahasiddha Lilapa. Llapa / Llpda (sgeg pa: ~He Who Loved the ance of
Life/The Royal Hedonist

There was once in the south oI India, a king who valued his pleasures and treasures more than
anything else. However, the king also enjoyed intelligent conversation, so occasionally scholars are
invited to the royal chambers. One day, a wise yogin came to the court and was granted audience.
When the king saw his tattered clothing, he was Iilled with pity and said the yogin must have lead a
diIIicult liIe. However, the yogin replied that he has no complains and instead he Ielt much pity Ior
the King instead because oI the constant worries and lack oI Ireedom the king have to live with.
Upon hearing the words oI the yogin, the king developed Iaith on the spot and requested the yogin
to teach him how to meditate while remaining on his throne in his palace, the king also begged the
yogin to remain long enough to teach him.
The yogin agreed by initiating the king into the meditative practices oI the deity Hevajra. The king
practiced and meditated ceaselessly until he achieved the one-pointed trance oI Samadhi and the
realization oI mahamudra. He achieved all these while seated upon his throne, reclining on cushions
oI silk, surrounded by his queens and ministers, and entertained by musicians. He became knowh
Ior his wonderIul acts oI selIlessness, and in the end entered the Paradise oI the Dakinis.
Lilapa`s story shows us that when the karmic learning and aspirations oI the disciple blend
harmoniously with the guru`s teachings, there is no need to renounce the pleasures oI this liIe in
order to attain liberation.


8 Mahasiddha Kokilapa. Kokalipa / Kokilipa / Kokali (ko la la`i skad du chags: ~The One
istracted by a Cuckoo

Kokalipa was the king oI Campara who could not endure heat. So he stayed in the shades and the
luxuries oI the palace. While enjoying his kingdom, a monk came to his garden and was invited by
the king, thereupon he gave the monk Iood and provisions. The king then asked iI the monk`s
Dharma be as happy as his. The monk then replied that all a wise man would see is poison, and then
explained to the king about the three poisons. The king, whom was spiritually inclined, took the
monk as his guru and requested Ior instructions. He was initiated into Cakrasamvara.
However, unable to renounce his previous mode oI liIe, the sound oI the cuckoo birds in the asmra
trees distracted him, so he asked Ior instructions to be Iree oI distractions. His guru then gave him
instructions oI which he meditated on and attained siddhi in six months. AIter that, he worked Ior
the beneIit oI living beings and at the end, he went to the realms oI the Dakas in this very body.


84 Mahasiddha Shawaripa. Savaripa / Shavaripa / Sabaripda (ri khrod dbang phyug:
~The Peacock Wing Wearer/The Hunter

Savaripa, a savage hunter Irom the Vikrama Peak, was a man trapped in a vicious karmic cycle oI
killing to live and living to kill. However, one day, he was noticed by Lokesvara, a bodhisattva oI
compassion. Out oI pity Ior Savaripa, the bodhisattva decided to release Savaripa Irom his karmic
curse. Lokesvara then assumed the Iorm oI a hunter, and when the two met they had a conversation
which later turned into a hunting challenge. When the bodhisattva let Ily a single arrow, a hundred
deer Iell dead. The bodhisattva then asked Savaripa to help him carry one oI the Iallen deer home,
however despite using all his strength, Savaripa Iailed to liIt the deer. With all his pride gone and
deeply embarrassed, Savaripa asked the bodhisattva to teach him to use the bow as well as he did.
Lokesvara agreed, but only on condition that Savaripa and his wiIe abstain Irom eating meat Ior a
month. Savaripa agreed.
Later, the bodhisattva returned and added another stipulation to their agreement Ior Savaripa to
meditate upon loving-kindness and compassion Ior all living creatures. The hunter agreed. AIter a
month has passed, Lokesvara returned and was greeted by the hunter. Lokesvara then drew a
mandala on the dirt Iloor and scattered it with Ilowers, he then ordered Savaripa and his wiIe to
look deep in to the drawing. As they gaze at the drawing, they turned ashen because they saw
themselves burning in the eight great hells.
Lokesvara explained, 'II you Ioreshorten the lives oI others, you can expect your own liIe to be cut
short beIore its time. Why not give up hunting altogether and devote your liIe to the search Ior
enlightenment? As the desire to kill diminishes, you will begin to accumulate immense merit and
virtue. At this, Savaripa and his wiIe vowed to Iollow the path oI the Buddha.
Savaripa began his practice, instructed by the Bodhisattva, and meditated upon the correct way to
escape the suIIering inherent in the revolutions oI the Wheel oI LiIe, and aIter 12 years oI sublime
thoughts, he attained the supreme realization oI mahamudra. When he sought out his Guru Ior
Iurther instruction, Lokesvara told him to remain upon the Wheel oI Rebirth out oI compassion Ior
those bound by it as he will save an inIinite number oI souls. Savaripa willingly agreed, and so until
today, he still teaches those Iortunate enough to understand his message through song and dance,
sound and symbol; and it will continue untili the day when Maitreya, the Buddha oI Love, begins
teaching the gospel oI the New Age.