Ushnisha Sitatapattra: The Goddess of Victorious Parasol

Sitatapattra

Om Sarva Tathagata Ushnisha Sitatapattra Hum Phat Hum Mama Hum Ni Svaha

© Richard Pope 2008

Ushnisha Sitatapattra: The Goddess of Victorious Parasol

At the start of the Surangama Sutra we read this:

So when he reached the town’s 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 Màtangi, (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 vihàra 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 ânanda with Màtangi to the vihàra.

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

Ushnisha Sitatapattra: The Goddess of Victorious Parasol

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

Ushnisha Sitatapattra: The Goddess of Victorious Parasol

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

Ushnisha Sitatapattra: The Goddess of Victorious Parasol

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
don’t 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

Ushnisha Sitatapattra: The Goddess of Victorious Parasol

Appendix: The Five Dhyani Buddhas

Deity Vairochana Akshobhya Ratnasambhava Amitabha Amogasiddhi

Family Tathagata Vajra Ratna Padma Karma

English Illuminating Unshakeable Jewel Born Infinite Light Almighty Conquerer

Great Illuminator The name Origin of Jewels Boundless Light He Who Unerringly
Akshobhya Achieves His Goal
The name means
Vairochana means "Immovable" or
"He Who Is Like "Unshakable."
the Sun" or "the
Radiating One."

Description he is the chief Akshobhya Ratnasambhava He is the pure expression the buddha of the
object of symbolizes the transmutes the of the wisdom of realization of the
reverence and is overcoming of poison of pride discriminating Bodhisattva Path
regarded as the passions. (spiritual, intellectual awareness, which
source of the and human pride) transmutes the poison of
entire universe. He reigns over into the Wisdom of attachment and desire.
the eastern Equality. Tibetan Amitabha's
As the supreme paradise - Buddhists teach that Discriminating Wisdom
Buddha, Vairocana Abhirati, the with the Wisdom of conquers the poison of
is usually located Land of Equality one sees all the passions--all cravings,
in the center of Exceeding Great things with divine covetousness, greed and
mandalas of the Delight. impartiality and lust.
Dhyani Buddhas. recognizes the divine
Vow: never to equality of all beings.
Vairocana is feel disgust or One sees all beings
colored white to anger towards and the Buddha as
symbolize a pure any being. having the same
consciousness. nature--a condition
Vairocana Akshobhya's we need, says Tucci,
represents either Mirrorlike "to spur our spiritual
the integration of Wisdom reflects ascension and to
or the origin of the all things calmly acquire the trust to
Dhyani Buddhas. and uncritically realize in ourselves
and--reveals the status of a
The Dharmadhatu their true nature. Buddha."
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 Vajra Jewel Lotus Double Vajra

vishvavajra

© Richard Pope 2008

Ushnisha Sitatapattra: The Goddess of Victorious Parasol

Deity Vairochana Akshobhya Ratnasambhava Amitabha Amogasiddhi

Symbol

Symbolising Vairocana's symbol the vajra, which the ratna (jewel) or symbol of spiritual these two crossed
is the denotes chintamani (wish- unfoldment, purity, the vajras symbolizes the
dharmachakra, the enlightenment, fulfilling jewel that true nature of beings highest comprehension
wheel of the the grants all desires). realized through of truth and the
Teaching. It indestructible, The chintamani is a enlightenment, and spiritual power of a
denotes the adamantine symbol of the compassion, the purified Buddha.
teaching of the nature of pure liberated mind. The form of passion.
Buddha. Its eight consciousness, ratna is often
spokes represent or the essence of depicted in a
the Noble Reality. In some threefold form as the
Eightfold Path. traditions the tri-ratna signifying the
vajra signifies the union of Buddha,
union of man Dharma and Sangha.
and the Buddha;
Vairochana is one end of the
usually located in vajra symbolizes
the center of the macrocosmic
mandalas of the realm (the
Dhyani Buddhas. Buddha) and the
other end the
microcosmic
realm (man).

also called the

thunderbolt or
diamond scepter

Direction Centre East South West North

Syllable OM HUM TRAM HRIH AH

Mantra Om Vairocana Om Om Akshobhya Om Ratnasambhava Om Amitabha Hrih Om Amoghasiddhi Ah

Hum Tram

Vehicle Dragon Elephant Horse or Lion Peacock Guruda

Symbolises Vairochana's lotus Akshobhya's The animal that The peacock, with "eyes" symbolizes a
throne is lotus throne is upholds on its plumes, is his practitioner in transition
supported by the supported by the Ratnasambhava's throne-bearer. The towards the
lion, symbol of elephant, symbol throne is the horse, peacock symbolizes superhuman state
courage, boldness of steadfastness denoting impetus and grace.
and an eager, and strength liberation.
advancing spirit.

Skanda Consciousness Form (skt: rupa) Feeling or Sensation Perception (skt: sanjna) the skandha of volition,
(skt: vijnana) (skt: vendana) also called the skandha
Aggregate of mental phenomena
or tendencies of mind

Impulses (skt: samskara)

© Richard Pope 2008

Ushnisha Sitatapattra: The Goddess of Victorious Parasol

Deity Vairochana Akshobhya Ratnasambhava Amitabha Amogasiddhi

Delusion ignorance, anger, hatred pride, miserliness desire, lust jealousy, fear
delusion

Enlightened All-encompassing Mirror-like Wisdom of Equality Discriminating Wisdom All-accomplishing

Mind Dharmadatu Wisdom Wisdom
Wisdom

Element Space Water Earth Fire Air

Sense Sight Sound Smell Taste Touch

Physical Energy Channels Blood Flow Flesh Body Heat Inner Winds

Organ Heart Kidneys Spleen Liver Lungs

Consort White Tara Locana Mamaki Pandara Green Tara

Consort His consort is His consort is the Wisdom of

Represents Lochana, and Mamaki, and they Accomplishment, or
they represent represent the Wisdom of Perfected
the Tathagata transmutation of the Action
family, space and poison of pride
all encompassing (spiritual, intellectual
wisdom 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.

Bodhisattva Samantabadhra Vajrapani Ratnapani Avalokiteshvara Vishvapani

Wheel Krakucchanda Kanakamuni Kashyapa Shakyamuni Maitreya

Turning
Buddhas

Gesture Dharmachakra Bhumisparsa Varada Dhyana Abhaya

(mudra) Turning the Earth-touching Bestowing, giving Meditation fearlessness and
Dharma-wheel protection
(teaching) Supreme generosity

It is the gesture of
giving or charity,
which portrays him
offering compassion
and protection to his
disciples.

© Richard Pope 2008