Vajravarahi: The Dakini of Fierce and Liberating Wisdom

Brahmanical Origin and Confluence of two cults

The goddess Vārāhī has her roots in Brahmanical traditions and was widely honored as one of the seven or eight mothers (mātrkās). In Nepal, she remains a significant figure in this respect, though she is distinct from the Buddhist goddess Vajravārāhī. Traditionally, Vārāhī is depicted with the singular face of a hog or boar and serves as the female counterpart of Vārāha, Viṣnu's boar avatar. The character of Vajravārāhī, drawing from Vārāhī’s fierce nature, is also meant to instill fear in her adversaries.

In the highest Buddhist tantras, two emerging trends can be observed within the Shākta cults, both of which come together in the Vajrayoginī tradition. The first trend focuses on the establishment of a Buddhist yogini, specifically represented by Vajrayoginī. The second trend highlights the ascendance of the solitary heroine, Vajravārāhī. It is noted that Vajravārāhī transitioned from the outskirts of Heruka mandalas to a more central role, sometimes appearing as Hevajra's consort and eventually becoming a key figure in the Cakrasamvara system. As Buddhism absorbed elements from Shākta Śaivism, Vajravārāhī's role expanded, leading her to become a leader of her own all-female mandala. In this new context, she adapted the mandala and ritual practices of her previous consort, fostering the growth of her own cult.

As Vajravārāhī becomes increasingly linked to Vajrayoginī, these two trends appear to merge naturally. Regardless of what initially drew Vajravārāhī into Vajrayoginī's domain, her inclusion has notably shaped the cult’s evolution. The blending of the Vajrayoginī and Vajravārāhī traditions may also clarify the differences in iconography seen in those representations that hold a chopper versus those that hold a vajra.