01. Lasya, Lāsyā, Gekpama or Vajralāsyā. The pledge of the highest pleasure and satisfaction of all the Tathagatas (sarvatathagatanuttarasukhasaumanasyasamaya).
One of the four goddesses of the inner offering (puja) that embody the practical experience of the yogic union of the initiates body and mind, located in the fire corner and representing equipoise (balance of forces) she is glamorous and skilled at amorous dancing and is the flow of aesthetic expression.
Lasya, a secret worship goddess, the goddess of beauty, the belle, or lucidity, is white in color, is often seen to the front of Vajrasattva, holds a mirror and a bell and symbolizes the purity of visual phenomenon.
Lasya is often located in the South East (Agni, the fire corner).
Lasya is somtimes represented as the consort of Kshitigarbha (Buddha to be) or sometimes Vajrasattva.
OM omniscient one of the great vajra born worship of the perfection of giving HUM.
Then the World-honored One, the Buddha Vairocana, again entered an adamantine samadhi, called “Born of the Samaya of Delight-Offering of All the Tathagatas,” whereupon there came forth from his heart a great goddess of the family of All the Tathagatas:
Vajralasya. (Adamantine Beauty!)
As soon as she had come forth from the hearts of All the Tathagatas, there appeared vajra-seals. From the tips of these vajraseals he, the Lord Vajradhara, became transformed into the figures of Tathagatas equal in number to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajralasya, Vajrasattvas consort, who resembles Vajrasattva, possesses all physical features, manifold forms, colors, and modes of deportment and all articles of adornment, and embodies the family of All the Tathagatas. She then took up her place on a lunar disc to the left side of the mandala of the World-honored One, the Tathagata Aksobhya, and uttered this udana:
“How wonderful! Among the offerings of the Buddhas, there is none to compare with me,
For through the offering of covetous passion I am able to effect all offerings.”
02. Malya, Mālā, Trengwama or Vajramālā or Vajramāle. Garland of all the Tathagatas (sarvatathagatamala).
One of the four goddesses of the inner offering (puja) that embody the practical experience of the yogic union of the initiates body and mind, representing mantra.
Malya, a secret worship goddess, the goddess of garlands, adornments, necklaces, from the Ratna family is often yellow in color (sometimes other colours), is often see in front of Ratnasambhava, holding a garland and symbolizes the purity of indeterminate conceptual thoughts.
Malya is often located in the South West (Nairṛta, demon corner).
Malya is the consort of Akashagarbha.
OM omniscient one of the great vajra born worship of the perfection of morality TRAM.
Then the World-honoured One Vairocana again entered an adamantine samadhi, called “Born of the Samaya of Gem-Garland Consecration of All the Tathagatas,” whereupon there came forth from his heart a great goddess of the family of All the Tathagatas:
Vajramāle. (Adamantine Garland!)
As soon as she had come forth from the hearts of All the Tathagatas, there appeared great gem-seals. From the tips of these great gem-seals he, the Lord Vajradhara, became transformed into the figures of Tathagatas equal in number to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajramala, who took up her place on a lunar disc to the left side of the mandala of the World honored One, the Tathagata Ratnasambhava, and uttered this udana:
“How wonderful! I am incomparable, celebrated as the gem offering,
For those who receive my offering have command over supreme kingship of the three realms.”
03. Gita, Gītā, Luma or Vajragītā or Vajragītī. Melody of all the Tathagatas (sarvatathagatagatha).
Gita is one of the four goddesses of the inner offering (puja) that embody the practical experience of the yogic union of the initiates body and mind, resides in the North West of a place (Vāyu, wind corner) and she represents the essential teachings (doha) or expression.
Gita, a secret worship goddess, the goddess of song, from the Padma family is pink in colour is often seen in front of Amitabha holding a gong symbolizing the purity of sound.
Gita is the consort of Vajrapani.
OM omniscient one of the great vajra born worship of the perfection of forbearance HRIH.
Then the World-honoured One Vairocana again entered an adamantine samadhi, called “Born of the Samaya of Song-Offering of All the Tathagatas,” whereupon there came forth from his heart a great goddess of the family of All the Tathagatas:
Vajragītā. (Adamantine Song!)
As soon as she had come forth from the hearts of All the Tathagatas, there appeared the dharma-seals of All the Tathagatas. From these dharma-seals of All the Tathagatas he, the Lord Vajradhara (the primordial or original Buddha, sometimes named Samantabhadra), became transformed into the figures of Tathagatas equal in number to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajragita, who took up her place on a lunar disc to the left side of the mandala of the World-honored One, the Tathagata Lokesvararaja (The name of the Buddha under whom Dharmākara Bodhisattva made his 48 Vows to establish the Pure Land, becoming Amitabha Buddha), and uttered this udana:
“How wonderful! Consisting of song, I make offerings to all seers,
On account of which they delight in these offerings, even though all dharmas are like the response of an echo.”
04. Narti, Nṛtyā, Garma, Vajranritya or Vajranṛtyā. Highest performance of worship of all the Tathagatas (sarvatathagatdnuttarapujakarmakari)
One of the four goddesses of the inner offering (puja) that embody the practical experience of the yogic union of the initiates body and mind in the North East or Śiva corner (Īśāṇa), representing as rhythm of prānic pulsation, yogic rhythms and silent gestures.
Narti is green in color, the goddess of dance is often seen behind Amoghasiddhi holding a food offering and symbolizes the purity of taste.
Narti is the consort of Avalokiteshvara.
OM omniscient one of the great vajra born worship of the perfection of vigour AH.
Then the World-honoured One Vairocana again entered an adamantine samadhi, called Born of the Samaya of Dance-Offering of All the Tathagatas,” whereupon there came forth from his heart a great goddess of the family of All the Tathagatas:
Vajranrtya. (Adamantine Dance!)
As soon as she had come forth from the hearts of All the Tathagatas, there appeared extended rituals of dance of All the Tathagatas. From these rituals of dance-offering of All the Tathagatas which had appeared he, the Lord Vajradhara, became transformed into the figures of Tathagatas equal in number to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajranrtya, who took up her place on a lunar disc to the left side of the mandala of the World-honoured One, the Tathagata Amoghasiddhi, and uttered this udana:
"How wonderful! I am a vast offering for those who perform all offerings,
For through the ritual of the adamantine dance the Buddhas’ offering is established."
05 . Dhupa, Dhūpā, Dukpöma; or Vajradhūpā, Vajradhupe. Entrance of knowledge of all the Tathagatas (sarvatathagatajnanavesa).
One of the four goddesses of the outer offering from the fire corner cleans the emotions through practice of service and compassion
Dhupa is often white in color holds incense, and symbolizes the purity of fragrance.
Goddess of Incense manifests the purity of the past, which is the object of eyes.
Dhupa is the consort of Maitreya and is in the south-east (Agni) when represented.
Then the World-honored One, the Tathagata Aksobhya, entered the adamantine samadhi called “Born of the Samaya for Causing Joy of All the Tathagatas” in response to the offering of the Tathagata Vairocana, whereupon there came forth from his heart the maidservant of All the Tathagatas:
Vajradhupe. (Adamantine (unbreakable) Incense!)
OM omniscient one purifier of all evils, kindle kindle, the worship of the perfection of meditation HUM HUM PHAT.
As soon as she had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara (the primordial Buddha/a totality of the teachings), became a diverse array of clouds of incense-offering, pervading the entire Adamantine Realm.
When it had appeared, there came forth from this sea of clouds of incense-offering the figures of Tathagatas equal in number to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Goddess Vajradhupa, who took up her place on a lunar disc in a corner to the left of the World-honored One’s pavilion with a pinnacle made of vajras and mani-gems and uttered this udana:
“How wonderful! I am the great offering, possessed of joy and graceful;
Through the entry of the sattva, enlightenment is quickly realized.”
06. Puspa, Puṣpā, Pushpe, Metokma or Vajrapushpa, Vajrapuspe, DrolmaPushpema or Vajrapuṣpā. Accumulation of qualities of great enlightenment (mahabodhyangasamcaya).
One of the four goddesses of the outer offering and is located in the southwest corner (Nairṛta) she represents represents the art of blooming cakras.
Puspa, the goddess of flowers, she who offers flowers, she is pearl white in color, is often seen behind of Vajrasattva, holds a flower and symbolizes the purity of past conceptual thoughts.
Goddess of Flower manifests the purity of the present.
Puspa is the consort of Sarvanivaranavishkambhin.
OM omniscient one purifier of all evils destinies, destroyer of major and minor defilements, purveyor of the flower, worship of the perfection of wisdom TRAM HUM PHAT.
Then the World-honored One, the Tathagata Ratnasambhava, entered the adamantine samadhi called “Born of the Samaya of Gem-Adornment Offering” in response to the offering of the Tathagata Vairocana, whereupon there came forth from his heart the great goddess and portress of All the Tathagatas:
Vajrapuspe. (Adamantine Flower!)
As soon as she had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, became an array of offerings of all flowers, pervading the entire realm of empty space. When it had appeared, there came forth from this array of offerings of all flowers the figures of Tathagatas equal [in number] to the dust-motes of all world-systems. When they had appeared, they combined again and became one, assuming the form of the Goddess Vajrapuspa (Adamantine Flower), who took up her place on a lunar disc in a corner to the left of the Tathagata’s pavilion with a pinnacle [made] of vajras and mani-gems and uttered this udana:
“How wonderful! I am the flower-offering, able to perform all adornment,
For the Tathagatas’ gem-nature is quickly obtained through offering.”
07. Aloka, Ālokā, Alokhe, Marmema, Nangselma, Dīpā or Vajrālokā, Vajrdloke. Dharma lamp of all the Tathagatas (sarvatathdgatadharmaloka).
One of the four goddesses of the outer offering and is located in the wind corner and illuminates the
mind in the realization of Bodhicitta.
Aloka, the goddess of light, from the Padma family is pink in color, is often seen behind Amitabha, and holds a butter lamp, she symbolizes the purity of future conceptual thoughts.
The Goddess of Light manifests the purity of the future.
Aloka is the consort of Samantabhadra and is from the north-west (Vāyu) where represented.
OM Omniscient one purifier of all evils, producer of the perception of knowledge, the worship of the perfection of aspiration, HRI HUM PHAT. We aspire to truth, beauty and goodness.
Then the World-honored One, the Tathagata Lokesvararaja (The name of the Buddha under whom Dharmākara Bodhisattva made his 48 Vows to establish the Pure Land, becoming Amitabha Buddha), entered the adamantine samadhi called “Born of the Samaya of Light-Offering of All the Tathagatas” in response to the offering of the World-honored One Vairocana, whereupon there came forth from his heart the female messenger of All the Tathagatas:
Vajrdloke. (Adamantine Lamp!)
As soon as she had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, appeared as an array of offerings of all light realms, pervading the Dharma-realm in its entirety. From these decorative articles of all light realms there came forth the figures of Tathagatas equal in number to the dust-motes of all world-systems. When they had appeared, they combined again and became one, becoming the figure of the Goddess Vajraloka, who took up her place on a lunar disc in a corner to the left of the World-honoured One’s pavilion with a pinnacle made of vajras and mani-gems and uttered this udana:
“How wonderful! I am the vast offering of lamps, and graceful;
Being quickly endowed with light, the eyes of all Buddhas are obtained.”
08. Ghanda, Gandhā, Drichabma or Vajragandhā. The scent of moral conduct, concentration, wisdom, emancipation and vision of the knowledge of emancipation (silasamadhiprajnavimuktivimuctijnanadarsanagandha).
One of the four goddesses of the outer offering located in the north-east (Īśāṇa) where represented represents the art of discipline to maintain the arising Bodhicitta.
Ghanda, the goddess of perfume, of the Karma family is green in color, is often seen in front of Amoghasiddhi holding a conch shell, she symbolizes the purity of present conceptual thoughts.
Ghanda is the consort of Mañjushri.
Goddess of Perfume manifests the purity of the indeterminate time, which is the object of the ears.
OM omniscient one destroyer of all evil scent, the vajra scent worship of the perfection of means AH HUM PHAT.
Then the World-honored One, the Tathagata Amoghasiddhi, entered the adamantine samadhi called “Born of the Samaya of Unguent-Offering of All the Tathagatas” in response to the offering of the Tathagata Vairocana, whereupon there came forth from his heart the maidservant of All the Tathagatas:
Vajragandhe. (Adamantine Unguent (Perfumed substance)!)
As soon as she had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, appeared as an array of all unguent offerings pervading the entire Dharma-realm. From this array of all unguent-offerings, there came forth the figures of Tathagatas equal [in number] to the dust-motes of all world-systems. When they had appeared, they combined again and became one, becoming the figure of the Goddess Vajragandha, who took up her place on a lunar disc in a corner to the left of the World-honored One’s pavilion with a pinnacle made of vajras and
mani-gems and uttered this udana:
“How wonderful! The unguent-offering, I am refined and pleasing to the mind,
For the Tathagata’s perfume is thereby bestowed upon the whole body.”
