Ishta-deva (Buddhism)
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In Vajrayana Buddhism, an Isha-deva or Ishta-devata (Sanskrit) (Yidam in Tibetan) is a fully enlightened being who is the focus of personal meditation, during a retreat or for life. The term is often translated into English as meditational deity.
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[edit] Nomenclature and etymology
The Sanskrit word işţadevatā or işţadevaḥ is a compound of işţa (desired, liked, reverenced) + devatā (a deity or divine being). It is defined by V. S. Apte as "a favorite god, one's tutelary deity."[1] The Tibetan term yi-dam is said to be a contraction of Tib. yid-kyi-dam-tshig,[2] meaning "samaya of mind"- in other words, the state of being indestructibly bonded with the inherently pure and liberated nature of mind.
[edit] Working definition
The Tonglen and Mind Training Site (2007) defines Yidam as follows:
Visualized representative of your enlightened energy, or Buddha-nature. Tricky concept for Westerners; closest concept might be that of a patron saint in Catholicism, except that a yidam is not a historical figure and is not necessarily supposed to 'exist' in the same way human beings do. Other related concepts might be a totem or power animal in the Native American tradition, or even the fairy godmother in children's tales.[3]
Brennan (2006) links "yidam" to "tulpa" (Tibetan) and its English rendering "thoughtform" as well as the sacred architecture of their instrumentation, the magic circle (Tibetan: kylkhor; kyil khor).[4]
[edit] Exegesis
An Isha-deva is an enlightened being with whom one identifies during meditation: one perceives his or her own Buddha nature through such identification. Some common Isha-devas include Hayagriva, Vajrakilaya (Dorje Phurba), Samputa, Guhyasamaja, Yamantaka, Hevajra, Kurukulle, Cakrasamvara, Vajrayogini, and Kalachakra. Also, other enlightened beings such as the regular forms of the Buddhas, Bodhisattvas, Padmasambhava, certain Dharmapalas, Wealth Deities, and yab-yum representations, among others, can also be practiced as an ishta-deva.
Isha-devas are both a specific Buddha-form and the student's basic nature or potential to become a Buddha. The student visualizes the outstanding characteristics of the ishta-deva until he achieves complete union with it. The ishta-deva, which can be masculine or feminine, may refer to the personal deity, the nature of which corresponds to the individual psychological temper of each adept.
Avalokiteshvara, Tara, Manjusri and particularly Kalachakra, Hevajra and consort Nairatmya, Heruka-Chakrasamvara and consort Vajravarahi, etc. are frequently chosen as ishta-devas, but any deity of the tantric pantheon may be adopted as such. The Isha-deva is used as a means or a goal of transformation towards full enlightenment. According to certain traditions, the ishta-devas are considered as the emanation of the adept's own mind.
Berzin (1997: unpaginated) in discussing Buddhist refuge commitment and bodhisattva vows frames a caution to sadhana:
More specifically, this commitment means not taking ultimate refuge in gods or spirits. Buddhism, particularly in its Tibetan form, often contains ritual ceremonies, or pujas, directed toward various Buddha-figures or fierce protectors in order to help dispel obstacles and accomplish constructive purposes. Performing these ceremonies provides conducive circumstances for negative potentials to ripen in trivial rather than major obstacles, and positive potentials to ripen sooner rather than later. If we have built up overwhelmingly negative potentials, however, these ceremonies are ineffective in averting difficulties. Therefore, propitiating gods, spirits, protectors or even Buddhas is never a substitute for attending to our karma – avoiding destructive conduct and acting in a constructive manner. Buddhism is not a spiritual path of protector-worship, or even Buddha-worship. The safe direction of the Buddhist path is working to become a Buddha ourselves.[5]
[edit] Ishta-devas with accoutrements and attributes
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West
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[edit] See also
[edit] Notes
- ^ V. S. Apte, A Practical Sanskrit Dictionary, p. 250.
- ^ Harding, Sarah. "The Dharma Dictionary." Buddhadharma Magazine, Spring 2005.[1]
- ^ Source: [2] (accessed: December 6, 2007)
- ^ Brennan, Herbie (2006). "How to Make a Ghost: Magic and Mysticism in Tibet". New Dawn Magazine. No. 96 (May-June 2006). Source: [3] (accessed: December 6, 2007
- ^ Berzin, Alexander (1997). Taking the Kalachakra Initiation: Part III: Vows and Closely Bonding Practices. Source: [4] (accessed: January 25, 2008). NB: Originally published as Berzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion, 1997
