CITAPATI




Alternate names: Kinkara (Tibetan), Shri Shmashana Adhipati (Sanskrit)

Status: Emanation of Heruka Chakrasamvara and Vajrayogini.

Tradition: Sakya & Gelug.

Known to protect: Special Protectors of the Heruka Chakrasamvara and Vajrayogini tantras.

Description: Cittapati’s practice arises from the Heruka Chakrasamvara Tantras. They are a pair of skeletons, the male is considered the emanation of Heruka, whereas the female is considered an emanation of Vajrayogini. Apart from being a protector from the Heruka tantras, they are considered the special protectors of the Vajrayogini tantra stemming from the Mahasiddha Naropa. They are commonly referred to the ‘Lord and Lady of the Cemetary.’

In their role from the Heruka tantras they are propitiated primarily for wealth and conducive conditions for Dharma practice, and also for protection from thieves. As the special protector of the Vajrayogini tantra their role is two-fold. They primarily protect Vajrayogini practitioners from obstacles arising from their karma and to create conducive conditions for the practice of Vajrayogini, in order for practitioners to gain high realisations and ultimate enlightenment. The other role is to protect the teachings from being lost or abused.

Though Citipati can be found throughout most traditions, their practice is prominent in the Sakya and Gelug traditions, as these place emphasis on Naropa’s lineage of Vajrayogini practice. Citipati is also important in various Chod lineages through all traditions.

Physical attributes: Citipati are white in colour and have the form of a male and female skeleton. They have big bulging eyes, mouths open and curled tongues. In their right hands they hold up over their heads clubs made of human bones, and in their left hands they hold skull-cups filled with blood.

Their crowns are adorned with five dry skulls, and they both wear lower garments made of silk that move as they dance amidst roaring wisdom fire. In some depictions the father is seen as embracing the waist of the mother. They are depicted in a dancing posture, with one leg standing on a cowrie shell.

In variant depictions the father is seen wearing a lower garment of tiger skin rather than silk; the mother holds a stalk of grain instead of a bone club, and a treasure vase instead of a skull-cup. This is symbolic of Citipati’s ability to provide practitioners with both spiritual attainments (as symbolised by the father) and conducive conditions for the practice of the Dharma (as symbolised by the mother) such as apple food and wealth.

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