The presence or absence of the sows head is not relevant. What is relevant is that the mantras are the same, the source tantra is the same, and so on.Lingpupa wrote:Sure. But Vajravarahi has the sow's head, Vajrayogini generally not. Whether you call them the same or close but different is up to the way you want to define your terms. It's not very important.Malcolm wrote: Always, they both come from the Laghusamvara Tantra.
You can argue by that method that she is the same deity as Chakrasamvara. Maybe she is, maybe she isn't - but they look different. The rest is little games.
So not always in every case, just many.
Also, Yoginī is the essence of Cakrasamvara. When one practices Yoginī, Samvara is included automatically. The arrangement of the mandala is the same, the manner of the abhisamaya is the same, based on the Yoginīsaṃcarya Tantra, so on and so forth.
Also, when in union with Cakrasamvara, Vajravārāhī is never pictured with a sow's head, as she is always, say, when she is the consort of Hayagriva in Nyingma Tantras.
This is why I am willing to allow that Vajravārāhī in Nyingma is not necessarily interchangeable with Vajrayoginī in Sarma — the Vajravārāhī mantras in Nyingma tantra are not similar at all with the Yoginī/Vārāhī mantras from the Laghusamvara.