Mandāravā

According to one tradition, Mandarava was born to Vihardhara, the King of Zahor, and his wife the Queen Mohauki (also known as Wangmo Ogema).[9] Her birth was said to be accompanied by miraculous signs[10][1] and her renunciation and spiritual inclination were apparent at an early age.[11][1]

Like many other accomplished yoginis, Mandarava was pressured to accept an arranged marriage instead of practicing the dharma. This theme is common to the lives of Yeshe Tsogyal and Ayu Khandro, among others. However Padmasambhava recognised her immediately as being ready for the dharma in the secret Dzogchen. As Mandarava was very beautiful and of high birth, news of her eligibility spread throughout India and China. As a result, many kings from these areas vied to marry her. Mandarava preferred to pursue her spiritual calling rather than marry.[12] Her father would not hear of this and had Mandarava imprisoned in the palace dungeon.[13]

It was during this time, in two different episodes, that Mandarava led at least 800 women, including her entire personal retinue, to the path of the Dharma. In the first incident, Mandarava gave teachings to a group of 300 noble women. Based on these teachings, this group of women all took the Bodhisattva vows, began serious meditation practice, and together built a temple where they could practice.[14] On another occasion, Mandarava interceded to end a war and then offered teachings to a group of 500 women who would have been affected by the war. They too took up serious spiritual practice as a result of Mandarava's dharma teachings.[15]

At this point, recognizing her seriousness, Mandarava's father sends all suitors away and Mandarava takes both ordination vows and bodhisattva vows. In order to protect his daughter, Mandarava's father then ordered all 500 women in her retinue to also undertake ordination. A new palace was built for Mandarava and her ordained retinue, not far from the palace of her parents.[16]

Mata Kuan Rani Temple shrine and attendant in Mandi, H.P., India

It was during a spiritual retreat with many of the women she converted to Buddhism, that Mandarava and her retinue met Padmasambhava.[17]

Mandarava's father was fearful of the contamination of the royal bloodline and what he perceived as Mandarava's apostasy. Thus, her father endeavoured to have both Mandarava and Padmasambhava purified by immolation through the flames of a pyre. Instead of finding their corpses incensed and charred, Vihardhara finds that the fire of the pyre has been transformed into Lake Rewalsar near Mandi (Zahor) in Himachal Pradesh, India, out of which arises a blooming lotus supporting the unharmed Mandarava and Padmasambhava. In this process, they achieve their secret names of Vajravarahi and Hayagriva, respectively. It is then that Mandarava's father blesses their relationship.[18][1]

Mandarava realized her calling to spread the Dharma with Padmasambhava, thereby fulfilling the prediction of her birth that she was a dakini. Thus, at 16 years of age, Mandarava became the first of Padmasambhava's five historical spiritual consorts and together they practiced at Maratika (known as Haleshi in the local dialect), the Cave of Bringing Death to an End. Maratika Cave, and later Maratika Monastery, is located in Khotang District of Nepal.[19] Both Mandarava and Padmasambhava achieved the unified vajra body on the vidyadhara level of mastery and realised some of the practices of long life or longevity that were concealed in the Maratika Cave as terma by 'Dakini Sangwa' (Wylie: mKha' 'gro gSang ba), the terma constituted the teachings of Buddha Amitabha and they were elementally encoded as terma at the behest of Bodhisattva Avalokiteśvara. Later, while Padmasambhava continued to spread the teachings throughout the Himalayan region, Mandarava remained in India.

Mandarava is said to have manifested her sambhogakaya form at the great Dharma Wheel of Tramdruk where she engaged in a dialogue of mantra and mudra with Padmasambhava. Extensive details of this are rendered in the Padma Kathang.

In addition, there is evidence that alongside Padmasambhava, Mandarava practiced the Hayagriva Mechar sadhana cycle which now comprises part of the Great Play of the Quintessential Lotus and the Treasury of One Thousand Essential Instructions of Tantra on the Union of Hayagriva and Vajravarahi. Later, during a meeting between Mandarava and Yeshe Tsogyal, Mandarava taught Yeshe Tsogyal the "thirteen pith instructions on Hayagriva".[20]

Together in Nepal, at Maratika cave, Mandarava and Padmasambhava also received, practiced, and accomplished the Chime Soktik, a terma received directly from Buddha Amitayus. This may or may not be the same terma referenced above that originated with the Dakini Sangwa.

Through practice and diligence, Mandarava realised a degree of spiritual mastery equal to that of Padmasambhava, evidenced in her honorific name Machig Drupa Gyalmo (ma gcig grub pa'i rgyal mo), "Singular Queen Mother of Attainment".

Additional biographical information about Mandarava can be found in the following sources.

Jamgon Kongtrul relates the story of Mandarava within In The Precious Garland of Lapis Lazuli.

Another story of Mandarava is found in the 14th century Padma Thang Yig Sheldrang Ma terma of Orgyen Lingpa.

Samten Lingpa (also known as Tagsham Nu Den Dorje), a terton from the second half of the 17th century, consecrated six folios to Mandarava and Padmasambhava and their meditation practices in Maratika Cave.

A summary of Mandarava's life, based on The Lives and Liberation of Princess Mandarava,[7] can be found on The Treasury of Lives website.[8]

There is a description of the meeting of Yeshe Tsogyal with Mandarava to exchange spiritual teachings in Sky Dancer: The Secret Life and Songs of the Lady Yeshe Tsogyel.[21]

• Buffetrille, Katia (2012). "Low Tricks and High Stakes Surrounding a Holy Place in Eastern Nepal: The Halesi-Māratika Caves". In Buffetrille, Katia (ed.). Revisiting Rituals in a Changing Tibetan World. Brill's Tibetan Studies Library. Vol. 31. Leiden/Boston: Brill. pp. 163–208. ISBN 978-9004232174. ISSN 1568-6183 – via Academia.edu.
• Chodar, Thubten (2013). Luminous Moonlight: The Biography of Do Dasel Wangmo. Translated by Sarah Schneider. Pagosa Springs, CO: Machig Publication. ISBN 978-0989358804.
• Dowman, Keith (1984). Sky Dancer: The Secret Life and Songs of the Lady Yeshe Tsogyel. Boston: Routledge & Kegan Paul. ISBN 0-7100-9576-7.
• Changchub, Gyalwa; Nyingpo, Namkhai (2002). Lady of the Lotus-born: The Life and Enlightenment of Yeshe Tsogyal. Translated by the Padmakara Translation Group. Boston & London: Shambhala Publications. ISBN 1-57062-544-1.
• Huntington, John; Bangdel, Dina (2004). The Circle of Bliss: Buddhist Meditational Art. Chicago: Serindia Publications. ISBN 978-1932476019.
• Jacoby, Sarah (August 2007). "Mandāravā". The Treasury of Lives. ISSN 2332-077X. Retrieved 2022-12-08.
• Johnson, Allie (April 22, 2004). "Trouble in Shangri-La". The Pitch. Retrieved 2022-12-08.
• Meulenbeld, Ben (2001). Buddhist Symbolism in Tibetan Thangkas: The Story of Siddhartha and Other Buddhas Interpreted in Modern Nepalese Painting. Netherlands: Binkey Kok. ISBN 978-9074597449.
• Norbu, Namkhai (1999). The Practice of Long Life on the Immortal Dakini Mandarava. Series of Teachings. Vol. 118 E. Shang-Shung Editioni.
• Padmasambhava; Kunsang, Erik Pema, tr. (1994). Advice from the Lotus-Born: A Collection of Padmasambhava's Advice to the Dakini Yeshe Tsogyal and Other Close Disciples. Boudhanath, Arhus & Hong Kong: Rangjung Yeshe Publications. ISBN 962-7341-20-7.{{cite book}}: CS1 maint: multiple names: authors list (link)
• Rossi, Donatella (2008). "Mkha' 'gro dbang mo'i rnam thar, The biography of the gter ston ma Bde chen chos kyi dbang mo (1868-1927?)". Revue d'Études Tibétaines. 15: 371–78.
• Samten Lingpa (1998). The Lives and Liberation of Princess Mandarava: the Indian Consort of Padmasambhava. Translated by Lama Chönam; Sangye Khandro. Boston: Wisdom Publications. ISBN 978-0861711444.
• Sherrill, Martha (April 16, 2000). "The Buddha from Poolesville". The Washington Post. Retrieved 2022-12-08.
• Tara's Refuge (April 14, 2013). "Mandarava Empowerment". Archived from the original on 2014-03-02. Retrieved 2016-05-01.
• Watson, Burton, tr. (n.d.). "Chapter Sixteen: The Life Span of the Tathagata". The Lotus Sutra. Retrieved 2022-12-08. {{cite book}}: |website= ignored (help)CS1 maint: multiple names: authors list (link)