Ushnisha Sitatapattra

Ushnisha Sitatapattra: The Goddess of Victorious Parasol
Sitatapattra
Om Sarva Tathagata Ushnisha Sitatapattra Hum Phat Hum Mama Hum Ni Svaha
Richard Pope 2008

At the start of the Surangama Sutra we read this:
So when he reached the towns gate, he walked slowly adjusting his mien to the rules of discipline. As he went begging for food, he came to a house of prostitution where Mtangi, (a low caste woman) succeeded, by means of Kapila magic, in drawing him close to her sensual body on the mat, so that he was on the point of breaking the rules of pure living. But the Buddha was aware of all this and, after the royal feast, He returned to the vihra with the king, princes and elders who wished to hear about the essentials of the Dharma. He then sent out from the top of His head a bright and triumphant multicoloured light within which appeared a transformation Buddha seated, with crossed legs, on a thousand-petalled lotus. The Buddha then repeated the transcendental mantra and ordered Manjushri to use it to overcome the magic and to bring nanda with Mtangi to the vihra.
The sutra does not state much about this or what the Buddha was doing. In the verbal commentaries we find out that he invoked Sitatapattra and used the associated mantra. There are in fact two mantras: a long one and a short one. The Tibetan Lama who taught me this said that the short mantra was the best one to use. It is a very powerful healing mantra and can be used for healing people who have afflictions. Ushnisha Sitatapatra (Tib: Dug-kar) is the Sanskrit name for the White Umbrella deity, She is a very powerful Deity in Tibetan Buddhist pantheon. She has the power to protect the suffering beings from all harm and destroys all sorts of evil spirits. In the above thanka she is a white deity with an umbrella made of gold and garlands of flowers. The parasol is a symbol which indicates her ability to protect sentient beings from all obstacles which might rain down on them from any source such as natural catastrophes or diseases or manmade problems.
Richard Pope 2008

There are five main heads with red at the back which you cannot see here. At the centre is a blue head. These correspond to the five dhyani buddhas. See Appendix for the detailed meaning of these. Her main right hand is holding a mirror representing the mirror of consciousness. Her main left hand is holding the staff of the parasol of protection, with many fluttering ribbons. Her Mantra is:
Om Sarva Tathagata Ushnisha Sitatapattra Hum Phat Hum Mama Hum Ni Svaha
Meanings of the words OM Mantras begin with Om because Om is the supreme sound from which creation was born. It is the Cosmic vibration. It is the starting point, and so the mantra starts with this. Om is the sound that resonates with the deepest levels of the alaya consciousness. It is really the timeless resonance of the Amala or the Absolute. It impresses on the alaya a harmonious pattern of energy. This facilitates healing energies to radiate out throughout the alaya and thus Om can be considered transcendent. It is a very ancient symbol known long before it was adopted into Sanskrit mantras. It is also known as Aum in some cultures. It was used in ancient Egypt in Aumun or Amun and is used in modern Christian prayers as Amen. The Dalai Lama explains that the three vowels A-U-M signify the pure body, speech and mind of the Buddha and the impure body, speech and mind of the reciter. In reciting this syllable we are reminded of our imperfections; at the same time we can be aware that these can be overcome, just as the Buddha overcame his. Sarva Sarva is a Sanskrit word meaning all or everything. Oneness. Tathagata This is another word for the Buddha mind. Ushnisha Ushnisha refers to the bump on the crown of the head of the Buddha. It symbolizes his wisdom and openness as an enlightened being. So here we mean the crown chakra or the spiritual energies that which is beyond the body. Sitatapatra Sitatapatra means White Parasol in Sanskrit. It is also the name given to the mother of all buddhas because she uses the white parasol. Being the mother of all Buddhas she is fiercely protective of them. She, like any mother, will take whatever action is necessary to protect her children. As everyone has Buddha nature this means she is mother to all people and this means that she is the
Richard Pope 2008

universal mother or the Absolute. This is why she is given so much reverence especially in the Gelug tradition and many temples have a thanka of her. Hum Hum represents the mind of all Buddhas and often ends mantras. (e.g. Om Mani Padme Hum) Hum signifies the integration of the infinite and the finite, the coming together of the timeless and the temporal, the subject and the object, the integration of all dualities. Whereas Om is the experience of the absolute, Hum is the integration of that experience into the everyday manifestation of reality. In other words it is about the realization that the infinite and the finite are not separate but ultimately one. Om and Hum are linked not separated. In the state of ignorance we tend to separate these apart and become overly identified with the material planes forgetting the absolute. Hum used correctly gives the power to cut through these illusions. Om is like the energy of water which dissolves all difficulties and impurities and Hum is the fire to burn off negative energies. In the words of one commentator, 'in the Om we open ourselves, in the Hum we give ourselves....Om is the door of knowledge, Hum is the door to the realization of this knowledge in life'. Phat Phat is often associated with the mantras of wrathful deities. The word pha means somthing like "crack!" is imported from the Vedic tradition. It is used to create a sort of shock to the mind. The mind stops and this causes the mind stream of the alaya to break open allowing the person to directly perceive the nature of reality: rigpa. This is a primary technique used in Dzogchen for the direct perception of the Great Perfection. Phat is emphasised strongly and serves to concentrate the force of this mantra. It does the work of amplifying energy from the other seed sounds in any mantra and hence it is common to attach this sound at the end of many Mantras. Phat gives protection and destroys obstacles. It is normally pronounced phet. Mama Mama means the absolute truth. Ni In Sanskrit ni implies to be free from or freedom. This is used in Nirvana where ni means to be free from and vana means weaving or craving or attachment. It is attachment that is one of the main effects of ignorance. Letting go all attachments is a central tenet of the teachings. Ni purifies the veils of mind, It relates to Purity and Wisdom. It is the impure mind that is polluted by ignorance. Ni overcomes the suffering of poverty, the suffering of pain, and all kinds of human miseries. In essence it incorporates all the understanding of the four fold noble truth and the eight fold path.
Richard Pope 2008

Svaha Sv can be taken as a term of blessing: "an ecstatic shout of joy, expressive of a feeling of complete release". So be it. Svaha offers yourself ( your surrender ) to your inner fire of Awareness. This offering of oneself to the inner fire is Yagya. It is imported from Vedic ritual, where it was used when making oblations to the sacred fire. After each ladle of offering the priest exclaims sv ! Mostly people make offerings to the external fires when performing Yagya these days. However the true Yagya is an internal process not an external one. So putting it all together: As you chant this mantra: Om Sarva Tathagata Ushnisha Sitatapatre Hum Phat Hum Mama Hum Ni Svaha you should be aware that it is not just the words you are chanting. A number of simultaneous processes are taking place. For each word of the mantra really connect with what it means. Regardless of your level of skill try to connect as best as you can to the deepest and most powerful understanding you have for each word. Use the above list to help. Also it is critical to feel the impact of the words throughout your whole body and beyond if you are capable of this. If you dont do this the words will remain words and have no power. OM connecting to the absolute, the divine SARVA perceiving the oneness of everything TATHAGATA connecting to the Buddha mind USHNISHA opening the crown chakra to allow full access to spiritual energy. SITATAPATTRA invoke Sitatapattra the mother of all buddhas. i.e. invoking the Absolute. HUM PHAT Integration of all energies into an extremely explosive concentrated energy for destroying obstacles. Imagine the Mother, the Absolute, as a wrathful deity coming with infinite power to protect her children, a bit like an atomic bomb going off. Everything that is impure or should not be there is obliterated totally. HUM MAMA Integration of all energies to return to the divine, the absolute. After all impurities have been blasted away in the previous section this section reaffirms that all is now 100% divine. HUM NI Integration of all energies into a pure form free from all attachments. This is total freedom and is a key attribute of pure love. Love empowers but never violates the principle of freedom. SVAHA so be it Summary: Connecting to the divine, fundamentally everything is authentic, pure. The spiritual energies of wisdom and openness, embodied in Sitatapatra the mother of all Buddhas, are combined and explosively focussed to destroy all obstacles and impurities immediately; are integrated and returned to the absolute; everything is pure love. So be it!!
Richard Pope 2008
Appendix: The Five Dhyani Buddhas

Deity Family English Vairochana Tathagata Illuminating Great Illuminator The name Vairochana means "He Who Is Like the Sun" or "the Radiating One." Description he is the chief object of reverence and is regarded as the source of the entire universe. As the supreme Buddha, Vairocana is usually located in the center of mandalas of the Dhyani Buddhas. Vairocana is colored white to symbolize a pure consciousness. Vairocana represents either the integration of or the origin of the Dhyani Buddhas. The Dharmadhatu is the Realm of Truth, in which all things exist as they really are. Vairocana's wisdom is also referred to as the All-Pervading Wisdom of the Dharmakaya, the absolute Buddha nature. Symbol Wheel Akshobhya Vajra Unshakeable The name Akshobhya means "Immovable" or "Unshakable." Ratnasambhava Ratna Jewel Born Origin of Jewels Amitabha Padma Infinite Light Boundless Light Amogasiddhi Karma Almighty Conquerer He Who Unerringly Achieves His Goal
Akshobhya symbolizes the overcoming of passions. He reigns over the eastern paradise Abhirati, the Land of Exceeding Great Delight. Vow: never to feel disgust or anger towards any being. Akshobhya's Mirrorlike Wisdom reflects all things calmly and uncritically and--reveals their true nature.
Ratnasambhava transmutes the poison of pride (spiritual, intellectual and human pride) into the Wisdom of Equality. Tibetan Buddhists teach that with the Wisdom of Equality one sees all things with divine impartiality and recognizes the divine equality of all beings. One sees all beings and the Buddha as having the same nature--a condition we need, says Tucci, "to spur our spiritual ascension and to acquire the trust to realize in ourselves the status of a Buddha."
He is the pure expression of the wisdom of discriminating awareness, which transmutes the poison of attachment and desire. Amitabha's Discriminating Wisdom conquers the poison of the passions--all cravings, covetousness, greed and lust.
the buddha of the realization of the Bodhisattva Path
Vajra
Jewel
Lotus
Double Vajra vishvavajra
Richard Pope 2008

Deity Symbol Vairochana Akshobhya Ratnasambhava Amitabha Amogasiddhi
Symbolising
Vairocana's symbol is the dharmachakra, the wheel of the Teaching. It denotes the teaching of the Buddha. Its eight spokes represent the Noble Eightfold Path.
Vairochana is usually located in the center of mandalas of the Dhyani Buddhas.
the vajra, which denotes enlightenment, the indestructible, adamantine nature of pure consciousness, or the essence of Reality. In some traditions the vajra signifies the union of man and the Buddha; one end of the vajra symbolizes the macrocosmic realm (the Buddha) and the other end the microcosmic realm (man). also called the thunderbolt or diamond scepter
the ratna (jewel) or chintamani (wishfulfilling jewel that grants all desires). The chintamani is a symbol of the liberated mind. The ratna is often depicted in a threefold form as the tri-ratna signifying the union of Buddha, Dharma and Sangha.
symbol of spiritual unfoldment, purity, the true nature of beings realized through enlightenment, and compassion, the purified form of passion.
these two crossed vajras symbolizes the highest comprehension of truth and the spiritual power of a Buddha.
Direction Syllable Mantra
Centre OM Om Vairocana Om
East HUM Om Akshobhya Hum Elephant Akshobhya's lotus throne is supported by the elephant, symbol of steadfastness and strength
South TRAM Om Ratnasambhava Tram Horse or Lion The animal that upholds Ratnasambhava's throne is the horse, denoting impetus and liberation.
West HRIH Om Amitabha Hrih
North AH Om Amoghasiddhi Ah
Vehicle Symbolises
Dragon Vairochana's lotus throne is supported by the lion, symbol of courage, boldness and an eager, advancing spirit. Consciousness (skt: vijnana)
Peacock The peacock, with "eyes" on its plumes, is his throne-bearer. The peacock symbolizes grace.
Guruda symbolizes a practitioner in transition towards the superhuman state
Skanda Aggregate
Form (skt: rupa)
Feeling or Sensation (skt: vendana)
Perception (skt: sanjna)
the skandha of volition, also called the skandha of mental phenomena or tendencies of mind Impulses (skt: samskara)
Richard Pope 2008

Deity Delusion Vairochana ignorance, delusion All-encompassing Dharmadatu Wisdom Space Sight Energy Channels Heart White Tara Akshobhya anger, hatred Ratnasambhava pride, miserliness Amitabha desire, lust Amogasiddhi jealousy, fear
Enlightened Mind
Mirror-like Wisdom
Wisdom of Equality
Discriminating Wisdom
All-accomplishing Wisdom
Element Sense Physical Organ Consort Consort Represents
Water Sound Blood Flow Kidneys Locana His consort is Lochana, and they represent the Tathagata family, space and all encompassing wisdom
Earth Smell Flesh Spleen Mamaki His consort is Mamaki, and they represent the transmutation of the poison of pride (spiritual, intellectual and human pride) into the Wisdom of Equality, one sees all beings and the Buddha as having the same nature. Tibetan Buddhists teach that with the Wisdom of Equality one sees all things with divine impartiality and recognizes the divine equality of all beings. Ratnapani Kashyapa
Fire Taste Body Heat Liver Pandara
Air Touch Inner Winds Lungs Green Tara the Wisdom of Accomplishment, or Wisdom of Perfected Action
Bodhisattva Wheel Turning Buddhas Gesture (mudra)
Samantabadhra Krakucchanda
Vajrapani Kanakamuni
Avalokiteshvara Shakyamuni
Vishvapani Maitreya
Dharmachakra Turning the Dharma-wheel (teaching)
Bhumisparsa Earth-touching
Varada Bestowing, giving Supreme generosity It is the gesture of giving or charity, which portrays him offering compassion and protection to his disciples.
Dhyana Meditation
Abhaya fearlessness and protection
Richard Pope 2008

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Ushnisha Sitatapattra: The Goddess of Victorious Parasol

Richard Pope 2008