The word Vajra in Sanskrit is used in many diiferent contexts like it means thunderbolt, diamond, a weapon of Devraaj Indra, it also refers to vajra naadi that is sushumna naadi. Vairochani in sanskrit refers to ‘ the radiant Shakti ‘. Bhagwati Vajra vairochani is one of the five divine forms of Maa Chhinnamasta who herself is one of the Ten MAHAVIDYAS in himalayan siddha dharma. In Himalayan siddha tradition Goddess Vajra Vairochani is known by many other names such as Vajrabhadri, Guhya Vairochani, Prachand Vajri, Vajra Rakshita etc.

The Himalayan Mahāsiddhas have always given immense importance to the sādhana of Bhagavatī Vajra Vairochani. In this world of Māyā (illusion), human beings are afflicted by the Panchavikāras—the five vices: Kāma (desire), Krodha (anger), Lobha (greed), Moha (attachment), and Ahaṅkāra (ego).

In addition to these, humans experience fluctuating emotions and an unstable stream of thoughts, making it difficult to withstand challenges of spiritual practice. The moment they are pushed out of their comfort zone, they struggle to return in it, often resisting the discomfort necessary for transformation. Such qualities or weaknesses of humans make it hard to walk on the path of spirituality with unwavering faith and determination and achieve the ultimate states like enlightenment, moksha or siddhatva etc.

It is for this reason that the sādhana of Goddess Vajra Vairochani becomes so essential. She transforms the practitioner’s consciousness into that of a Vajra—unshakable, luminous, and indestructible. Her grace empowers the sādhaka with unwavering determination, enabling them to walk the spiritual path fearlessly and ultimately attain liberation. She makes the sadhaka reach to the ultimate state of SAMADHI. It is for this reason the Goddess is named Vairochani that is the radiant shakti as the State of samadhi is Radiant.

Origin

According to Siddha Dharma, In the sacred mystical realm of Mount Kailāśa, Bhagavān Swacchanda Bhairava Śiva was once imparting the profound knowledge of Vajra Tattva to Bhagavatī Kurukullā. A very deep discussion was taking place about the real essence of the Vajra Vidya.

The word Vajra held multiple meaning: it signified the thunderbolt, weapon of Devarāja Indra, it also referred to the diamond, it also denoted the Vajra Nāḍī, synonymous with the Suṣumṇā Nāḍī, one of the spiritual channel in the subtle body.

As this flow of wisdom was taking place a great assembly of Śiva-gaṇas, divine attendants of Śiva, along with Mahāsiddhas were gathered there to listen to this divine knowledge. Among these Śiva-gaṇas, one was named Gana Trikāka being exceptionally intelligent and with great spiritual knowledge. With unwavering devotion, Trikāka constantly positioned himself near the lotus feet of Bhagavān Swacchanda Bhairava, absorbing the wisdom of Bhagwaan Shiv. Through his relentless pursuit of truth and proximity to the Bhagwan Swachhanda Bhairav Shiv, Trikāka progressed rapidly on the path of siddhatva (spiritual accomplishment), attaining rare states of inner awakening and divine realization. but there was one problem with him. He used to think that Bhagwati Kurukulla is a little inferior to Bhagwan Swachhanda Bhairav Shiv.

Once while he was practicing this knoledge of Vajra Vidya, he created a huge divine Vajra Kavach (a huge radiant divine sphere brightly illuminating in all directions like a magnanimous diamond). Trikāka proclaimed that this Vajra Kavach was impenetrable, declaring that no being in the universe could break through it or escape from it. He challenged everyone to penetrate his Vajra Kavach by means of all the Astra Shastras (weapons)or any Vidyas. Many of the beings tried to do so but no one succeeded. Thus He proudly announced that he had now attained the highest wisdom, supreme knowledge, and unmatched power in all the realms. He said that this Kavacha is actually the power of Bhagwan Shiv and no one else. Mahasiddhas tried to explain him and make him understand that Bhagwan Swachhanda Bhairav Shiv is the Akarta (non doer) where as Bhagwati Kurukulla is the Shakti, she is the Vajra Kavacha. But gana Trikaaka denied everything.

Seeing his arrogance Bhagwan Swachhanda Bhairav Shiv was worried that hiis gana Trikaak has reached to a great divine level only a small step away from the ultimate state of siddhatva. So he requested Bhagwati Kurukulla to intervene. Bhagwati then emerged from the centra of the vajra kavach in the form of bright rays of light carrying Vajra on one hand and a radiant diamond like Mani (gem) on other. This shocked Trikaaka that how can his Vajra kavach be penetrated. He asked Bhagwati that was is the meaning of all this. Bhagwati then explained him that he has seen Bhagwan Swachhanda Bhairav Shiv and Bhagwati kurukulla as different whereas in reality they are one. This Vajra kavach is nothing but Bhagwati herself in the form of kriya shakti and maya shakti. Also whatever is there inside the kavach is also Bhagwati. Bhagwati explained him that Bhagwan Swachhanda Bhairav Shiv is the bramha roop that is the source of everything and I am his kriya shakti that is the manifested form of energy, without him I dont exist. Bhagwati then severed her own head, and held it in her hand, a stream of blood spurted from it and it was drunk by the severed head. And thus Bhagwati was named as Vajra Vairichani as She emerged inside the Vajra Kavach as radiant as a divine diamond like jwel and also she is the Goddess with Vajra in her hand.

According to the Deshaj tradition of Kulant Peeth, there is a prominent Mahasiddha, Maharishi Dadhichi, who was deeply immersed in intense penance and profound spiritual practices. His unwavering devotion and ascetic discipline became so powerful that it struck fear into the hearts of the asuras.

While he was engaged in his sādhana, the asuras, unable to bear the radiance of his growing spiritual strength, tried to disrupt his tapasya. They repeatedly approached him from behind and pushed him, causing his spine to bend and breaking his posture. Yet each time, Rishi Dadhichi would patiently correct his position and resume his penance. But the asuras continued their interference again and again.

Seeing no respite from these attacks, Rishi Dadhichi prayed to Bhagavān Swacchanda Bhairava Shiva, seeking divine intervention. Moved by his devotion and perseverance, Bhagavān Swacchanda Bhairava appeared before him and blessed him with a powerful, Vajra Vidya, so that he could perform his penance in peace.

After completing his sādhana without any hinderence, Rishi Dadhichi came to realize through divine insight that it was none other than the Goddess herself who had been protecting him in the form of the Kavach. Filled with gratitude, he requested Bhagavatī to reveal herself and grant him her darśana.

In response, Bhagavatī appeared in her radiant form and revealed:

“It was I who shielded you. I became your Kavach so that your penance could proceed without obstruction.”

She then blessed him with an extraordinary boon:

“From this moment onward, your bones shall become like Vajra — firm, unshakable, and indestructible. They shall forever carry the power of divine resolve.”

Rishi Dadichi requested Bhagwati to show her original Form.

Bhagwati then turned into the true Vajra Vairochani form – Bhagwati then severed her own head, and held it in her hand, a stream of blood spurted from it and it was drunk by the severed head. Her one hand was in Var Mudra giving blessings to Maharishi Dadichi and in other hand she was holding a divine radiant diamond like gem in another hand.

Iconography

According to Mahasiddha Ishaputra Bhagwati Vajra Vairochani is depicted in four colors as per Aamna Bhed. In uttaraamnaya she is denoted with dark red. In purvaamnaya – dark blue color, in Dakshinaamnaya – Black color, in pashchimaamnaya – dark yellow color. She is depicted mostly in Avadhoot (nude) form. She is described as a sixteen-year-old girl with full breasts, adorned with lotuses. The Goddess is depicted with fcour hands. The goddess carries her own severed head in her left hand, a sword in he right hand, the vajra in one hand and a radiant diamond like precious gem in another hand.

Vajra Vairochani is portrayed with a lolling tongue and unbound hair adorned with flowers. A third eye shines on her forehead, accompanied by a radiant jewel, which is either fastened to a snake or set upon a crown atop her severed head. Her head is further graced by a crescent moon. She is depicted wearing a sacred thread made of a serpent and a mundamala—a garland composed of severed heads and bones. In addition, she is richly ornamented with gold or pearl necklaces, bangles, a waist belt, and may also wear serpentine earrings and a snake coiled around her neck.

With her right leg held straight and her left leg bent a little (the pratyalidha stance). Kabandha – the goddess’s consort – is depicted lying beneath Vajra Vairochani. Jackals drinking the blood are shown.Sometimes Goddess Vajra vairochani is depicted standing on a lotus, a grass patch, or the ground.

Mantra of Vajra Vairochani

In tantra Chhinnamasta and Vajra Vairochani are many a times considered as one and thus in the mantra of Maa Chhinnamasta also the name Vajra Vairochani is mentioned and not Chhinnamasta. But in Himalayan Siddha Dharma Maa Chinnamasta and Vajra Vairochani are considered as different forms, Chhinnamasta being the primary Devi and Vajra Vairochani as her secondary form. Therefore the mantra of Bhagwati Vajra Vairochani is a little differrent from Maa Chhinnamasta in Siddha Dharma. The Mantra is –

In Sanskrit – ॐ क्लीं श्रीं ह्रीं क्लीं ऐं ऐं वैरोचन्यै हुं हुं फट् स्वाहा।

In English(IAST) – Ōṁ klīṁ śrīṁ hrīṁ klīṁ aiṁ aiṁ vajra-vairocanīyai huṁ huṁ phaṭ svāhā

According to Mahasiddha Ishaputra in Himalayan Siddha Dharma the Sadhana of Maa Vajra Vairochani is performed for three primary reasons –

1. To attain siddhatva, moksha (liberation)

2. For protection againts malevolent forces and tamsic energies which can harm the sādhak

3. For Kundalinī awakening and to grow spiritually to enter into the ultimate state of Samādhi

Some other reasons like different Kamya Prayog. Many people worship Vajra Vairochani to fulfill their material desires.

Yantra Mandala of  Vajra Vairochani

There are six different yantra mandalas of Goddess Vajra Vairochani. Of them the most popular yantra mandala in Himalayan Siddha tradition is the KULA VAJRA VAIROCHANI yantra.

Whenever a sadhak approaches the sadhana of Maa Vajra Vairochani either by yogic or tantric method, the yantra mandala acts as the deity itself. The yantra mandalas are the representation of the deity itself. There is no need of the actual vigraha or statue of the deity of one has the yantra mandala.

There are three outer circles in which the beeja mantras are written. Inner to it are the 4 bhupurs which contains Ashtaar or the eight lotus flower petals. There are three black triangles known as Tireeyak. There is a big downward facing triangle inner to the tireeyak known as the Shakti trikon. Inside the the Shakti trikon is another two circles with different mantras in them. Inside them is another Shakti trikon. The central Bindu or point is the place where Bhagwati Vajra Vairochani resides. The Sadhana of Vajra Vairochani is among the most difficult and dangerous Sadhanas. It becomes very difficult for the sādhaks to complete the sadhana. Due to the implied risks in the Sadhana, first the sadhana and worship of the protector deity Bhagwaan Banashira is performed. He protects the sādhaka from the risks of the sadhana and also gives sādhaka the determination to complete the sadhana. In the Sadhana of Maa Vajra Vairochani Chinnashira Yagya is conducted. The word Chhinnashira means to offer the sacrifice of ones ego to Bhagwati as a symbol of surrender to the goddess. In our kaulantakpeeth tradition we offer the pomegranate as an offering to the Goddess.

Mantra of Chinnashira Yagya:

In english(IAST) – Om kṣaṁ kṣīṁ kṣuṁ kṣaiṁ kṣauṁ vajra vairocanīyai hūṁ phaṭ

In sanskrit – ॐ क्षं क्षीं क्षूं क्षैः क्षौं वज्र वैरोचन्यै हुं फट्

This Sadhana of Devi Vajra Vairochani is very dangerous. First the worship of MahaSiddhas associated with this sadhana should be done. Then the sadhana worship of Kaulantak Nath should be done. There is a whole set of pre sadhana worship rituals of MahaSiddhas, kaulantak Nath, Banashira devta which are to be performed to navigate safely through the Vajra Vairochani Sadhana and reach to its completeness.‍

MahaSiddhas of Vajra Vairochani Sadhana

There are two distinct groups of Mahāsiddhas associated with the Sādhana of Bhagavatī Vajra Vairochanī:

The first group comprises four Mahāsiddhas who imparted the knowledge and sādhana systems of all the ten Mahāvidyās, placing special emphasis on the path of Vajra Vairochanī.

The second group consists of twelve Mahāsiddhas who devoted their entire lives exclusively to the sādhana, knowledge system, and karmakāṇḍa (ritual framework) of Bhagavatī Vajra Vairochanī. They dedicated their life solely on developing and refining every aspect of Her spiritual practice.