The Ancient Mythology and Iconography of

Neha Mubeen
Iconography: Meaning and Myths of Icons
Professor Viraj Shah
6th January 2015
64 Yoginis
Often associated with dark magic and super human powers,
worshipped with awe and revered with caution, Yoginis are sacred female entities that
practice various tantric rituals and have the ability to attain spiritual enlightenment
through yogic practices. They can be 64 or 81 in number; however, the general
consensus is that they were all different manifestations of the main Hindu goddess
Devi - also known as Durga - who are subsidiary deity experts in yoga and practice
black sorcery.1 They are minor deities who are expert Yoga practitioners, who can
therefore attain spiritual enlightenment by awakening the final Muladhara Chakra
through Urdhva Retas – the upward movement of the soul’s seed through the various
chakras or energy centers in the body, and are hence associated with divine powers
and extremely bloody sacrifices propitiated by fear of their followers.2 There are
different stories about how they came into being and different explanations for what
1
Wangu, Madhu Bazaz. "Tantric Temples (Yogini Type)." Images of Indian Goddesses: Myths, Meanings,
and Models. New Delhi: Abhinav Publications, 2003. 111. Google Books. Abhinav Publications. Web. 4
Jan. 2015. <https://books.google.co.in/books?id=k8y-
vKtqCmIC&pg=PA111&dq=what+are+yoginis&hl=en&sa=X&ei=b3WpVL_gDcSVuASXmYDgCQ&ved
=0CDYQ6AEwBA#v=onepage&q=what%20are%20yoginis&f=false>.
2
Kempton, Sally. "The Yogini Path." Awakening Shakti: The Transformative Power of the Goddesses of
Yoga. Boulder, CO: Sounds True, 2013. 164. Google Books. Sounds True Copyright. Web. 4 Jan. 2015.
<https://books.google.co.in/books?
id=NZK8BPbz2RcC&pg=PA164&dq=what+are+yoginis&hl=en&sa=X&ei=L3apVKesCtKTuATX9YHoC
Q&ved=0CCUQ6AEwAjgK#v=onepage&q=what%20are%20yoginis&f=false>.
they are and what they stand for. However, the most popular explanation is that all 64
of the Yoginis are born from the Devi’s different body parts and are attendants of the
minor Tantric goddess group Sapta Matrikas (7 Mothers) from the Shakti cult, as
mentioned in the Devi Mahatmya (5th Century AD).3
The concept of Yoginis was first mentioned in the 52nd chapter of the
Agni Purana, dated to around 9th Century AD. Although there are sources that state
that the cult originally started around the 7th Century AD, it is accepted that it grew to
prominence in the 9th Century and remained popular through the 13th and 15th Century
AD. In Hindu texts, there are said to be at least 4 texts, dated between 9th to 13th
Century AD, which mention just the power of the Yoginis: the Chaturvarga
Chintamani (13th Century), Prathista Lakshan Sar Samuchaya, Mattotara Tantra (13th
Century), and Mayadipika which is now lost. Yoginis are also referred to in the
Puranas, in Shaivite stories and Shakti stories explaining their roles in the social deity
hierarchy. Various Tantric texts like the Yogini Tantra, Maya Tantra, and Kamakya
Tantra emphasize the importance of Yogini worship.4 In the Kalika Purana (10th
Century AD), it is stated that a devotee must worship all 64 Yoginis in order to
achieve success in artha and kama - wealth and pleasure, respectively.5 In the Skanda
Purana, their various names of ‘Shaktis’, ‘Yoginis’, ‘Bhairavis’ and ‘Dakinis’ are
3
Class notes.
4
Foulston, Lynn, and Stuart Abbott. "Yoginis." Hindu Goddesses: Beliefs and Practices. Brighton: Sussex
Academic, 2009. 192. Google Books. Sussex Academic Press. Web. 4 Jan. 2015.
id=XgwVgPx5G5UC&pg=PA245&lpg=PA245&dq=dehejia+yogini+cult&source=bl&ots=QQCySAqExf&
sig=1fBkEltRNM7veDnj2Y04i5W1gKE&hl=en&sa=X&ei=bXmnVNj1EtO8uAS9nIDQCQ&ved=0CCQQ
6AEwAQ#v=onepage&q=yogini&f=false>.
5
Foulston, Lynn, and Stuart Abbott. Hindu Goddesses: Beliefs and Practices. Brighton: Sussex Academic,
2009. 114. Google Books. Sussex Academic Press. Web. 4 Jan. 2015. <https://books.google.co.in/books?
6AEwAQ#v=onepage&q=hirapur&f=false>.
mentioned, which essentially stem from their supernatural abilities and their practice
of untold Tantras to get the powers. Other names like Bhayankari (Fearsome One),
Narabhojini (Man Eater), Pretavahini (Corpse Rider) and Yamaduti (God of Death’s
Messenger), which are given in Tantric texts, indicate the Yoginis’ fearsome and
bloodthirsty aspects of their character and appearance. In the Mahabhagavata Purana
(10th Century AD), Yoginis are said to be the Devi’s servants; however, in the Chandi
Purana (15th Century AD), they are said to have come from parts of the Devi’s body,
which later got interpreted into Shaktism and Tantric beliefs, which is why the Yogini
worship continued onto the 15th Century.6
The influence of Tantrism and Shaktism in Yogini worship is blatantly
obvious in the iconographic and symbolic representations of the Yoginis. Shaktism,
also known as Goddess worship, rose to prominence in East India, around the 5th
Century AD.7 Prior to this time, male deities held the main roles, whereas during and
after the medieval period, the Goddess Devi’s Supreme Form rose in popularity and
the Shakti Cult was born.8 Shaktas (Shaktism believers) worshipped Shakti or Devi as
the divine energy in all humans, who cared for devotees as the divine Mother.9 They
also believed that Shakti was an abstract concept of the innate power that needs to be
aroused so that the intrinsic Kundalini Shakti (seed force) could be awakened through
6
Choudhury, Janmey, Dr. "Origin of Tantricism and Sixty-Four Yogini Cult in Orissa." Origin of
Tantricism and Sixty-Four Yogini Cult in Orissa (n.d.): 7-9. Orissa. Orissa Review, Oct. 2004. Web. 4 Jan.
2015. <http://orissa.gov.in/e-magazine/orissareview/oct2004/englishpdf/originoftantricism.pdf>.
7
Class notes.
8
Wright, Tennant C. "'Left-Handed' Hindu Tantrism." Religious Studies 6.4 (1970): 345-57. JSTOR. Web.
04 Jan. 2015. <http://www.jstor.org/stable/20004843>.
9
"Shaktism | Hindu Sect." Encyclopedia Britannica Online. Encyclopedia Britannica, 12 Dec. 2013. Web.
04 Jan. 2015. <http://www.britannica.com/EBchecked/topic/538054/Shaktism>.
yogic exercises.10 Hence, Yoginis, known for their expertise in Yoga and exercising
their Shakti, were involved and affected by the Shakti cult.
Tantrism, on the other hand was similar in the way it searched for
spiritual power and release from the cosmic world, through its auspicious phrases
(mantras), auspicious drawings (mandalas), and auspicious rituals, all compiled in the
Tantra texts. Tantrics worked with knowledge, rituals, religious worship and yoga,
much like the Shaktas, to subjugate mystical cosmic powers and reach the principle
stage of liberation.11 Moreover, similar to the Puranas, the Tantras contained
information about the Hindu Gods, teaching the devotees how to achieve
enlightenment and spiritual actualization through rituals and yogic practices. On the
grounds of purifying the mind and the body to attain spiritual liberation, Tantrism
fused with Shaktism, to the extent that one of the Tantras – the Shakta Tantra is about
revering the Goddess.12 Hence, in the dead of the night, the Yogini temples were
places where Tantric females could indulge in the Panchamakaras – madya (wine),
mamsa (meat), matsya (fish), mudra (grains) and maithuna (sex) – and call upon the
Yoginis by dancing and reciting mantras. According to Kaula (a sect of Tantric
Buddhism) Tantra, the Yoginis would accept their worship, bestow their blessings and
gift the main human dancer with magical powers.13
10
Khanna, Madhu. "A Journey into Cosmic Consciousness: Kundalini Shakti." India International Centre
Quarterly 30.3/4 (2003): 224-38. JSTOR. Web. 04 Jan. 2015. <http://www.jstor.org/stable/23006136>.
11
6AEwAQ#v=onepage&q=kaula&f=false>.
12
Gold, Ann G. "Tantrism." Encyclopedia Britannica Online. Encyclopedia Britannica, n.d. Web. 04 Jan.
2015. <http://www.britannica.com/EBchecked/topic/266312/Hinduism/9017/Tantrism>.
In addition, the Shakti cult, together with Tantrism, greatly influenced
Buddhism. Vajrayana or Tantric Buddhism moved from the teachings of the Buddha
to incorporating Shakti principles of involving a woman in their pursuit of
enlightenment. They redefined Nirvana to be Mahasukha, or extreme pleasure, which
could be accomplished by uniting with a woman as a yogic ritual.14 They mainly
prayed to Simhamukha, the lion faced Yogini, who not only because part of the Kaula
sect’s pantheon, but also evolved to become the female Buddha with a lion face, to
represent Tantric Buddhism.15
Historically, the concept of Yoginis is supposed to have initially risen
in little villages in order to represent all the negative things that need to be feared and
warded off. Scholars firmly believed that Yogini worship was outside the
Brahmanical norms and traditions. Hence, the tantric nature of Yogini worship grew
in rural areas where farmers and lower castes chose to worship local goddesses
(Grama Devatas/Devis) who were to look after the villages and protect the people
from things like diseases to the night’s darkness.16 Once Tantrism set in and women
became associated with divinity, the Grama Devatas evolved to having greater and
13
Shaw, Miranda Eberle. "Roots in Ritual Dance and Shamanic Trance." Buddhist Goddesses of India.
Princeton: Princeton UP, 2006. 426. Google Books. Princeton University Press. Web. 5 Jan. 2015.
id=MvDKOK1h3zMC&pg=PA426&lpg=PA426&dq=yogini+iconography&source=bl&ots=Q3Aqfzasci&si
g=uAK1wFywrbdxtsvFw_tS6jXy2u8&hl=en&sa=X&ei=XHKnVMTOIs21uQSSsoLICQ&ved=0CCIQ6AE
wAQ#v=onepage&q=yogini%20iconography&f=false>.
14
"Tantric Temples." Tantric Temples. N.p., n.d. Web. 04 Jan. 2015.
<http://www.spiritualjourneys.net/Venues/Tantri%20Temples.htm>.
15
Shaw, Miranda Eberle. "Chapter 21." Buddhist Goddesses of India. Princeton: Princeton UP, 2006. 428.
Google Books. Princeton University Press. Web. 5 Jan. 2015. <https://books.google.co.in/books?
16
Crooke, W. "The Cults of the Mother Goddesses in India." Folklore 30.4 (1919): 282-308. Jstor. Web. 4
Jan. 2015. <http://www.jstor.org/stable/1255109>.
more fearsome powers, and reached Yogini status, where they actually prayed for and
achieved supernatural powers. Additionally, from the 9th to 14th Century AD, it was
the time of Bhauma-Kara in Orissa, India, where queens ruled.17 The dynasty of six
queens, which passed from mother to daughter, is also said to have contributed to the
rising status of these female deities, where the Yoginis represent the feminine
concepts of magic, fertility, plant life, disease and death – all personifying the Shakti
principles.18
Mythologically, the Yoginis have different origin stories. The first
story of origin is that the Yoginis are all different parts of the Devi’s body. Each
Yogini is said to have emerged from parts of the Devi, like her naval, sweat, voice,
arms, and anger. This story is the Shakti and Tantric adaptation of the Chandi Purana
(15th Century AD), where the 64 Yoginis each represent a specific aspect of Devi, the
Mother Goddess – whether it may be her anger or her cunning nature, which, together
represent the entirety of her power, show how they all stand for the destruction of
delusions and liberation through spiritual insight.19 Another version of their
mythological origin is their attending nature to the Sapta Matrikas. The Seven
Mothers, or Sapta Matrikas are seven different manifestations of the Devi. These
17
Mukherjea, Sushil. Historicity of Lord Jagannatha. Calcutta, India: Minerva Associates (Publications),
1989. 44. Google Books. Minerva Associates. Web. 4 Jan. 2015. <https://books.google.co.in/books?
id=zXMcAAAAMAAJ&q=bhauma+kara+dynasty+shaktism&dq=bhauma+kara+dynasty+shaktism&hl=en
&sa=X&ei=vW-pVNbzNdTmuQTen4HQCQ&ved=0CBsQ6AEwAA>.
18
Tate, Karen. Sacred Places of Goddess: 108 Destinations. San Francisco, CA, USA: Consortium of
Collective Consciousness, 2006. 198. Google Books. CCC Publishing. Web. 4 Jan. 2015.
id=b7KbLLjzuRgC&pg=PA398&lpg=PA398&dq=GAdon+Probing+the+mysteries+of+Hirapur+Yogini&so
urce=bl&ots=US2khZctpc&sig=KLatY4MY7Tila05x9W0Oa5sX0cs&hl=en&sa=X&ei=LmymVIWbJIOTu
ASe64DICQ&ved=0CBwQ6AEwAA#v=onepage&q=Yogini&f=false>.
19
Tiwari, S. K. "Yoginis and Matrikas." Tribal Roots of Hinduism. New Delhi: Sarup & Sons, 2002. 129.
Google Books. Sarup & Sons. Web. 4 Jan. 2015. <https://books.google.co.in/books?
id=n0gwfmPFTLgC&pg=PA130&lpg=PA130&dq=names+of+64+yoginis&source=bl&ots=kgnP3zR1VA&
sig=S4qD7ZL8NQcBGokr_It_B7aTQQs&hl=en&sa=X&ei=txyiVNzUOsajugSolYL4Cg&ved=0CEQQ6AE
wBjgU#v=onepage&q=names%20of%2064%20yoginis&f=false>.
mothers are identified as the principle yoginis of Devi, and were named Brahmani,
Maheshwari, Kaumari, Indrani, Vaishavi, Varahi, Yogeshwari. Later, in the
Markandeya Purana, the most violent of them all – Chamunda (the Devi’s wrath) – is
added to the group, summing the Matrikas to 8, instead of 7.20 These Matrikas are said
to be different Shaktis or Devi forms, each representing the Shakti form of male Gods
like Brahma, Shiva, Kartikeya, Varaha, Narasimha, and Indra, which were manifested
by Devi to help her fight and kill demons like Raktabhija and Sumbhu.21 The alternate
Vaishnavite belief is that Vishnu created these Goddesses out of his own body to help
him counter and calm his previous ‘fearsome’ Goddess creation, whom he created to
help fight against demons. On another notes, according to the Varaha Purana, the 8
Matrikas each represent a ‘feminine’ mental quality like Pride, Anger, Envy, Illusion,
Desire, Gossiping, Fault Finding, and Greed.11 Since these Matrikas were known as
the principle Yoginis, they created more subsidiary Yoginis to serve them as
attendants. This is the reason why the Yogini temples are called Chatusathi Yogini
temples (64 Yogini temples). Since there were 8 Matrikas, each Matrika has 8
attendants each, summing up to a total of 64 yoginis. Inspired by Shiva and his Gana
attendants, the Yoginis were children/attendants of the Matrikas. Hence, a hierarchy
was formed, with Devi at the apex, the Matrikas below, with the other Yoginis
serving them.22
20
Class notes.
21
Keul, István. "8." Transformations and Transfer of Tantra in Asia and beyond. New York: De Gruyter,
2012. 109. Google Books. Walter De Gruyter. Web. 4 Jan. 2015. <https://books.google.co.in/books?
id=38gxbEft3-
4C&pg=PA212&lpg=PA212&dq=GAdon+Probing+the+mysteries+of+Hirapur+Yogini&source=bl&ots=Gr
CRjUzHBQ&sig=Otl6-
pcHJS6PtucYItGXbTeUdAw&hl=en&sa=X&ei=LmymVIWbJIOTuASe64DICQ&ved=0CDEQ6AEwBQ#
v=snippet&q=sumbhu&f=false>.
22
Tiwari, S. K. "Matrikas and Yoginis." Tribal Roots of Hinduism. New Delhi: Sarup & Sons, 2002. 130.
A different version of the same story is that these Yoginis are
attendants of the Devi, the Mother Goddess, which is explained Agni Purana (10th
Century AD), where they are referred to as the “Attributes of the Goddess”. In the
text, they were concerned with the welfare of the villages and the practices of the
people. Because of the connection with Devi and Tantric influences, they are credited
with having a connection to the good and bad world of spirits, which also explains
why shamans of those times were called ‘yogic’.23 The fusion of the first and third
origin stories, where the Yoginis are from the Devi’s body, and live to serve Devi
herself, shows the strength and self-sufficient nature of females. Their essence
represented their independence in existing in the world, which is said to be influenced
by Shaktism.15
Iconographically, the Yoginis are portrayed in therianthropomorphic
form: human body with animal heads. Although there are 64 Yoginis, each Yogini has
specific attributes unique to herself. However, in general, depicted with voluptuous
bodies and fierce faces, they have multiple arms where they carry human bones and
arms and legs as ornaments. Adorned in human and animal skin for clothes, some
Yoginis even wear garlands made out of skulls or rotting human heads. Common
objects held are weapons like a long pole (kathmandalu) while some carry rosary to
show their patronage to Devi.24 Some even carry a kapala, which is a human skull
23
Tate, Karen. "The Asian Sub Continent." Sacred Places of Goddess: 108 Destinations. San Francisco, CA,
USA: Consortium of Collective Consciousness, 2006. 203. Google Books. CCC Publishing. Web. 5 Jan.
2015. <https://books.google.co.in/books?
id=b7KbLLjzuRgC&pg=PA398&lpg=PA398&dq=GAdon+Probing+the+mysteries+of+Hirapur+Yogini&so
urce=bl&ots=US2khZctpc&sig=KLatY4MY7Tila05x9W0Oa5sX0cs&hl=en&sa=X&ei=LmymVIWbJIOTu
ASe64DICQ&ved=0CBwQ6AEwAA#v=onepage&q=Yogini&f=false>.
24
Abbasi, A. A., and S. K. Tiwari. "Zoomorphic Forms." Dimensions of Human Cultures in Central India:
Professor S.K. Tiwari Felicitation Volume. New Delhi: Sarup & Sons, 2001. 203. Google Books. Sarup &
used as a bowl for drinking blood, which when coupled with their angry expressions
and protruding fangs and flaming hair and the occasional third eye on the forehead,
brings light to why the locals feared them so much.25 Usually shown standing or
seated on their animal/human vahanas, the background of the carvings of the Yoginis
sometimes show the cremation grounds, with ghouls and predatory animals like
vultures and jackals, to reflect the ferociousness of the Yoginis. Additionally, nude,
ithyphallic men are also in the background to introduce the Tantric principle of
sexuality.26 Closely connected with animal and nature spirits, Yoginis are supposed to
be the minor form of Yakshis - female tree spirits associated with fertility.27 Hence,
they have animal references28 in their appearance. The majority (50%) of the animal
heads were of female mammals like boars, she bears, lionesses, tigresses, closely
followed by avian heads (22%), symbolizing Kali and Bhairava’s retinue in Kaula
Sons. Web. 5 Jan. 2015. <https://books.google.co.in/books?

id=jUwFL3IipK0C&pg=PA202&lpg=PA202&dq=names+of+64+yoginis&source=bl&ots=BeEsHsebvH&si
g=X6DcWKX6JO-dHDH9dl63-
7Wfc80&hl=en&sa=X&ei=txyiVNzUOsajugSolYL4Cg&ved=0CE0Q6AEwCDgU#v=onepage&q=names
%20of%2064%20yoginis&f=false>.
25
Williams, Paul, and Anthony Tribe. "Yogini Tantras." Buddhist Thought: A Complete Introduction to the
Indian Tradition. London: Routledge, 2000. 214. Google Books. Routledge. Web. 5 Jan. 2015.
id=IY6EAgAAQBAJ&pg=PA214&lpg=PA214&dq=yogini+appearance&source=bl&ots=XuoLP4rNRQ&si
g=ssrS6p8CLp9yVGatHfXZOxRoCzs&hl=en&sa=X&ei=V_anVIinKsOquQTGhYHwAQ&ved=0CCIQ6A
EwAQ#v=onepage&q=yogini%20appearance&f=false>.
26
White, David Gordon. "Power of the Yogini." Kiss of the Yoginī: "Tantric Sex" in Its South Asian
Contexts. Chicago: U of Chicago, 2003. 137. Google Books. University of Chicago Press. Web. 5 Jan. 2015.
id=5RwARVMg2_4C&pg=PA153&lpg=PA153&dq=padma+purana+shiva+yogini&source=bl&ots=RhtI37
3rOE&sig=Ic6K3p96P38lOWI5DuibXISny9Y&hl=en&sa=X&ei=MPGnVMG1CM2vuQSQtYCgDQ&ved
=0CE8Q6AEwCA#v=snippet&q=lukhri&f=false>.
27
Dempsey, C. "Double Take: Through the Eyes of Yaksis, Yaksas, and Yoginis." Journal of the American
Academy of Religion 73.1 (2005): 3-7. Jstor. Web. 5 Jan. 2015. <http://www.jstor.org/stable/4139875>.
28
6AEwAQ#v=onepage&q=hirapur&f=false>.
Tantrism.29 For example, the Yogini Varahi has a sow’s head, which can be seen
below in the picture taken in the Hirapur temple in Orissa. The vahanas of the Yoginis
also played an important role in Yogini worship. The Yoginis were depicted on birds,
animals like mice, bears, rabbits, elephants, hyenas, goats, and cows. In fact, the
principle Yogini Mahamaya’s vahana was a human corpse, upon which she laid
down.30 The reason why vahanas were important was because tribes and people who
worshipped a particular yogini had her vahana as their totem or emblem. The vahana
encouraged a sense of groupism and camaraderie among the local tribes, so when two
tribes with the same emblem came together, they formed a community due to the lack
of cultural differences in beliefs, which lead to a broader foundation of worship for
the Yoginis.31
29
Shaw, Miranda Eberle. "Roots in Ritual Dance and Shamanic Trance." Buddhist Goddesses of India.
Princeton: Princeton UP, 2006. 426. Google Books. Princeton University Press. Web. 5 Jan. 2015.
30
31
Abbasi, A. A., and S. K. Tiwari. "Contemporary Tribals and Their Totems." Dimensions of Human
Cultures in Central India: Professor S.K. Tiwari Felicitation Volume. New Delhi: Sarup & Sons, 2001. 206.
id=jUwFL3IipK0C&pg=PA202&lpg=PA202&dq=names+of+64+yoginis&source=bl&ots=BeEsHsebvH&si
g=X6DcWKX6JO-dHDH9dl63-
7Wfc80&hl=en&sa=X&ei=txyiVNzUOsajugSolYL4Cg&ved=0CE0Q6AEwCDgU#v=onepage&q=names
%20of%2064%20yoginis&f=false>.
Varahi Yogini 32
Even though there are other numerical groupings of Yoginis, as there
are stories that state that there are 60, 64, or 81 Yoginis, the most common Yogini
grouping is 64, which elevates them to a higher ranking, because of a number of
reasons. Since the Yoginis are divided into groups of 8, each group member is said to
be associated and attributed with the characteristic of the main Yogini served, with a
specific characteristic of Devi. Additionally, new theories about the number 64 also
add to the local beliefs associated with Yogini myths. The number 64 is said to
correspond to the ‘spiritual winds of the body’, and is hence, widely used in
numerology traditions and Tantric rituals. Additionally, the manner is which the 64
32
Varahi Yogini. Digital image. India Mike. N.p., 27 July 2013. Web. 6 Jan. 2015.
<http://www.indiamike.com/india/odisha-orissa-f33/trip-report-bhubaneswar-puri-and-konark-during-
rath-yatra-t200860/>.
Yoginis are placed in the temple also corresponds to the eight-petaled-lotus, where
each petal is ascribed to a particular Matrika, who is ascribed to a particular
direction.33 Hence, Kaumari is assigned South, Brahmani is East, Maheshwari is
South East, Vaishnavi is South West, Varahi is West, Chamunda is North, Indrani is
North West and Yogeshwari is North East. Each petal/direction/Matrika has eight
forms of Yoginis, totaling to 64 yoginis in most Yogini temples, stressing that despite
the different forms and directions, all are different forms of the Goddess Devi.34
Furthermore, the number 8 is very auspicious in Hinduism,
symbolizing the division of space and divinities.35 The number 8 can be found in all
aspects of Hinduism and its history: the 8 ears of Brahma, 8 qualities of being a
Brahman, 8 methods of worship, 8 types of sexual pleasure, etc. Hence, the square of
which (64) further elevates the potency of the number, hinting at the true power of the
Yoginis.36 Furthermore, there are also 64 spokes in the chakra: a famous tantric
symbol symbolizing the rotation of the Shakti. Each spoke represents a yogini, while
all the spokes and the wheel itself represents the Wheel of Emanation or the Navel
Chakra in Buddhist Tantrism, hence, showing the link between Yogini worship and
the fusion of Shaktism and Tantrism.
33
Keul, István. Transformations and Transfer of Tantra in Asia and beyond. New York: De Gruyter, 2012.
108. Google Books. Walter De Gruyter. Web. 5 Jan. 2015. <https://books.google.co.in/books?id=38gxbEft3-
4C&pg=PA212&lpg=PA212&dq=GAdon+Probing+the+mysteries+of+Hirapur+Yogini&source=bl&ots=Gr
CRjUzHBQ&sig=Otl6-
pcHJS6PtucYItGXbTeUdAw&hl=en&sa=X&ei=LmymVIWbJIOTuASe64DICQ&ved=0CDEQ6AEwBQ#
v=snippet&q=Yogini&f=false>.
34
Class notes.
35
V, Jayaram. "The Symbolic Significance of Numbers in Hinduism." Symbolic Significance of Numbers in
Hinduism. N.p., n.d. Web. 04 Jan. 2015. <http://www.hinduwebsite.com/numbers.asp>.
36
Natarajan, Padmini. "SIGNIFICANCE OF NUMBER 8 IN HINDUISM." GURU. N.p., 24 Oct. 2012.
Web. 04 Jan. 2015. <http://spiritualsoul.net/profiles/blogs/significance-of-number-8-in-hinduism>.
In the later period, around the 13th – 14th Century AD, Yoginis were no
longer worshipped as Shakti divinities. Their image had evolved to one of great and
fearsome spiritual power, which could open a devotee’s eyes and increase his
knowledge exponentially. Through their yogic practices, the Yoginis had supernatural
powers, which contributed to their image of being destructive forces. Some of the
powers that some Yoginis had were the power to become small (anima), the power to
become big (mahima), the power to control others’ mind (istiva), the power to control
the 5 elements of earth, fire, water, wind, and ether (vasitva), etc.37 Instead of being
seen as good deities who helped their worshippers, the locals saw them as destructive
forces, feared them and performed sacrifices to placate them just so that their wrath
may not turn to them.38
Yoginis are said to have fluid identities. In addition to being born from
the Devi’s body, being her servants, and the 8 Matrikas’ attendants, Yoginis were also
known to serve the Goddess of the Kaula sect of Tantrism. Acting as patrons of the
Kaula version of Goddess Devi, they stood for the fundamental concepts of the Kaula,
namely: Purity, Sacrifice, Freedom, Guru, and Heart. Yoginis were the tantric way to
achieve illuminated consciousness. Through Yoginivarta, the yogini’s mouth was to
awaken the consciousness and make the devotee see her as a lover and a Guru – both
core concepts of Kaula Tantrism. Thus, despite the discrepancies on the higher power
37
Dehejia, Vidya. "Tantric Influences." Yoginī, Cult and Temples: A Tantric Tradition. New Delhi: National
Museum, 1986. 53. Print.
38
Brighenti, Francesco. "Yoginis." Śakti Cult in Orissa. New Delhi: D.K. Printworld, 2001. 294. Google
Books. D.K. Printworld. Web. 5 Jan. 2015. <https://books.google.co.in/books?ei=x-
enVNXkFNSKuAS7zYDYCQ&id=rnnXAAAAMAAJ&dq=donaldson+tantra+and+sakta+sect+of+orissa&f
ocus=searchwithinvolume&q=yogini.>.
in all the myths, the common thread is that Yoginis were the minor, subsidiary deities
who just aided the more powerful Shakti, Tantric and Matrika manifestations of the
Devi.39
However, not all stories concerned with Yoginis are about their service
to the different versions of the Devi. They are also mentioned in texts for having
flown around and taught different Tantras to different people, to help spread the world
of Tantrism. For example, a yogini from the Nagas is said to have accounted for the
spread of Tantrism from North to South, by overhearing the Guhyasamaja Tantra
from the King of the North ‘Indrabhuti’ and teaching it to the King of the South
‘Visukalpa’.40 Yoginis also helped Shiva out in his battles by consuming demon flesh.
According to one story in the Shiva Purana, the Yoginis helped in killing the demon
Andhaka by drinking his blood and consuming his flesh. Andhaka was a demon who
fell in love with Parvati and tried to abduct her while Shiva was meditating. He also
possessed a boon from Brahma, where if even one drop of his blood fell to the
ground, more copies of himself would be created, rendering his opponent
outnumbered and useless. He wanted to be invincible. Thus, when Andhaka tried to
abduct Parvati, Shiva called on the 8 Matrikas and their respective Yogini attendants
to drink the blood of Andhaka before it touches the ground. Since Andhaka had no
backup or clones, he had his head sliced off by Shiva, and his body consumed by the
39
Muller-Ortega, Paul Eduardo. "The Kaula Lineage." The Triadic Heart of Śiva: Kaula Tantricism of
Abhinavagupta in the Non-dual Shaivism of Kashmir. Albany: State U of New York, 1989. 55. Google
Books. University. Web. 5 Jan. 2015. <https://books.google.co.in/books?
id=vTBSM1zjDggC&pg=PA56&dq=yogini+kaula+tantrism&hl=en&sa=X&ei=h4iqVKe5AsaJuATMx4Lg
CQ&ved=0CCoQ6AEwAw#v=onepage&q=yogini%20kaula%20tantrism&f=false>.
40
Donaldson, Thomas E. "Bolangir District." Iconography of the Buddhist Sculpture of Orissa. New Delhi:
Indira Gandhi National Centre for the Arts, 2001. 38. Google Books. Indira Gandhi National Centre for the
Arts. Web. 5 Jan. 2015. <https://books.google.co.in/books?
id=DbxE8zOuRbUC&pg=PA38&dq=donaldson+tantra+and+sakta+orissa&hl=en&sa=X&ei=9fGnVJq0LIS
9ugSzu4DoAw&ved=0CCUQ6AEwAg#v=onepage&q=yogini&f=false>.
Yoginis and Matrikas. A similar version of this story is in the Markandeya Purana,
where the Goddess Durga called on these Yoginis to help her defeat the demon
Raktavirya, who had the same boon as Andhaka.
Scholars believe that Tantrism is following the teachings of Shiva.
Since Yogini worship was so heavily involved with Shaktism and Tantrism, Shaivites
believe that Shiva played a big role in presenting the power to Yoginis and elevating
them to the status they have today.41 Yoginis are also associated with Shiva,
considering that he was the founder of Yoga and passed on his knowledge about the
yogic force to the Yoginis through his consort, Shakti, also known as Devi. Shaivite
stories state that uniting Shiva with the Shakti force encouraged him to create. The
popular Shaivite belief that ‘there is no Shiva without Shakti’ shows the union
between the two sects of Hinduism, symbolizes the union of all matter in the
universe.42 Hence, Tantric Shaivism dominates the field of Yogini worship, after
Tantrism and Shaktism, because of the constant presence of Shiva in Yogini temples
and Yogini worship: from chanting Shiva Tantras, to having Shiva’s Bhairava
(violent) forms in Yogini temples themselves, to acting as a counterpart to his
sculptural lingam identity.43
41
Behera, Karuna Sagar., and Thomas E. Donaldson. Sculpture Masterpieces from Orissa: Style and
Iconography. New Delhi: Aryan International, 1998. 30. Google Books. Aryan Books International. Web. 5
Jan. 2015. <https://books.google.co.in/books?ei=x-
enVNXkFNSKuAS7zYDYCQ&id=JmzqAAAAMAAJ&dq=donaldson+tantra+and+sakta+sect+of+orissa&
focus=searchwithinvolume&q=siva%20.>.
42
Donaldson, Thomas E. Hindu Temple Art of Orissa. Leiden: New York, 1985. 1432. Google Books. New
York. Web. 5 Jan. 2015. <https://books.google.co.in/books?ei=x-
enVNXkFNSKuAS7zYDYCQ&id=D8kLAQAAMAAJ&dq=donaldson+tantra+and+sakta+sect+of+orissa&
focus=searchwithinvolume&q=yogini>.
43
Williams, Paul, and Anthony Tribe. "Yogini Tantras." Buddhist Thought: A Complete Introduction to the
Indian Tradition. London: Routledge, 2000. 214. Google Books. Walter De Gruyter. Web. 5 Jan. 2015.
id=IY6EAgAAQBAJ&pg=PA214&lpg=PA214&dq=yogini+appearance&source=bl&ots=XuoLP4rNRQ&si
g=ssrS6p8CLp9yVGatHfXZOxRoCzs&hl=en&sa=X&ei=V_anVIinKsOquQTGhYHwAQ&ved=0CCIQ6A
EwAQ#v=onepage&q=yogini%20appearance&f=false>.
While there are some discrepancies in the different variations of the
names of the 64 Yoginis, the generalized group of names are: Bahurupa, Tara,
Yamuna, Narmada, Varuni, Indrani, Kshemankaru, Varahi, Ranveera, Vaishani,
Nanara-Mukhi, Kalaratri, Charchika, Vaidyaroopa, Betali, Chinnamastika, Ghatvara,
Vrishabhana, Jwala Kamini, Karakali, Saraswati, Bhaluka, Kaveri, Birupa, Viktanna,
Biraja, Narasimhi, Mahalakshmi, Kumari, rati, Karkari, Sarpashya, Mahamaya,
Yashini, Aghora, Kamiyani, Ambika, Maheshwari, Vindya Balini, Veera Kumari,
Vinayaki, Bhadrakali, Agneyani, Jawla Mukhi, Sarva, Gandhari, Brahmini, Samudra,
Ganga, Dhumavati, Murati, Chamunda, Narayani, Uma, Kali, Stuti, Ghatabri, Aditi,
Chandrakanti, Vayubeega, Mangala, Vayu Veena, Surya Putri, and Ajita.44
Out of all 64 Yoginis, the most important Yogini is guessed to be
Mahamaya, described to be the Mother of the Universe, which can be seen in her
sheer size compared to the other 63 Yoginis. The Orissan popular Vaishnavite belief
is that Mahamaya is the yoginidra of Vishnu, which is why she is directly opposite the
entrance of the Hirapur temple so that the first yogini seen by any visitor is she. She
was the main proprietor of Shava Chhedan: the tradition of beheading a dead body.
Symbolic of detachment from earthly desires, this beheading was done solely in
Yogini worship, which is the main reason why people refuse to go near Yogini
temples today because of the superstitious beliefs of the temples being haunted by the
dead people’s spirits. Sculpturally, she is depicted as she is described in the Kalika
Purana (14th Century AD): ten armed, larger than the rest of the Yoginis, and standing
on a lotus. Still worshipped by the locals as a Grama Devi because of her

44
identification with the Maya principle of Vishnu’s cosmic power, Mahamaya is the
only one in front of which blood sacrifices were done, inferred by the spout in front of
her depiction for the run off blood from the sacrifices.45 Dehejia, author of Yogini
Cult and Temples: A Tantric Tradition, maintains that the yoginis of the temples are
still local Goddesses who are worshipped independently today. For example,
Narayani, one of the Yoginis, has her own temple near Chilika Lake, Orissa where
she is shown killing a buffalo demon with her trident.46
According to Professor S. K. Tiwari, author of Tribal Roots of
Hinduism, Yogini temples are primarily located in a triangle across India, with apexes
as Baroch (Gujurat), Delhi (Yoginipur), and Hirapur (Orissa). These temples are
speculated to be found in places like Khauroha, Shahdol, Mitauli, Naresar, Satna,
Suradar in Madhya Pradesh, Hirapur and Rajnipur-Jharial in Orissa, Rikhiya,
Tindwali and Lukhri in Uttar Pradesh, and Coimbatore in Tamil Nadu, where ruins
can be found dated back to 9th - 12th Century AD.47 14th Century sources of Jain origin
stated that Yoginipur, Ajmer, Bhrgukaccha and Ujjain are the four Great ‘Pithas’
45
Keul, István. "Date of the Site." 'Yogini' in South Asia: Interdisciplinary Approaches. N.p.: Routledge, n.d.
229. Google Books. Walter De Gruyter. Web. 5 Jan. 2015. <https://books.google.co.in/books?
id=fd4dAAAAQBAJ&pg=PA229&lpg=PA229&dq=bhanja+dynasty+yogini&source=bl&ots=8k6RpiZ-
mW&sig=-Cc0FX-
LotFdvSDcTAKAIdtISC8&hl=en&sa=X&ei=GxqoVJXqOoPnuQTprILoCQ&ved=0CBwQ6AEwAA#v=on
epage&q=bhanja%20dynasty%20yogini&f=false>.
46
Keul, István. "Vaisnavism and Shaktism." 'Yogini' in South Asia: Interdisciplinary Approaches. N.p.:
Routledge, n.d. 230. Google Books. Walter De Gruyter. Web. 5 Jan. 2015.
mW&sig=-Cc0FX-
47
Tiwari, S. K. "Durga and Yoginis." Tribal Roots of Hinduism. New Delhi: Sarup & Sons, 2002. 131.
(places of great cosmic power) of Yoginis, even though there are no Yogini temples at
the said sites.48 The region of prominence for Yogini temples is mostly in the north
and north-western region of the Indian Peninsula. Scholars believe that this is because
of the popularity of Shakti and Tantric worship among the kings ruling over the north
western lands. There were more temples built than there are surviving today, since
most were built by the Pratiharas, Paramaras, Chandelas, and Kalachuris, around
the central and north-west India. Although connections to these kingdoms cannot be
found in the construction and design of the temples, these temples are assumed to be
the kings’ because of the time in which they were built in. It is, however, definite that
the Hirapur temple was built by the Bhanja dynasty as they were known to be devout
Shakti followers.49
Yogini temples were built for the sole reason of Chakrapuja, which is a
ritual centered around Tantric worship.45 Essentially, all Yogini temples shared the
same aspects of being built in remote places, open roofed and being circular in shape.
Most of the temples are built far away from central city locations so that one must be
dedicated to find them. The remote nature of the temple locations is said to be
metaphorical for the great difficulty one must take in order to attain yogic
enlightenment and achieve their goals of nirvana and/or supernatural powers.50
Additionally, the desertion in and around the Yogini temples today because of local
48
White, David Gordon. "Power of the Yogini." Kiss of the Yoginī: "Tantric Sex" in Its South Asian
Contexts. Chicago: U of Chicago, 2003. 137. Google Books. University of Chicago Press. Web. 5 Jan. 2015.
id=5RwARVMg2_4C&pg=PA153&lpg=PA153&dq=padma+purana+shiva+yogini&source=bl&ots=RhtI37
3rOE&sig=Ic6K3p96P38lOWI5DuibXISny9Y&hl=en&sa=X&ei=MPGnVMG1CM2vuQSQtYCgDQ&ved
=0CE8Q6AEwCA#v=snippet&q=lukhri&f=false>.
49
Keul, István. "Date of the Site." 'Yogini' in South Asia: Interdisciplinary Approaches. N.p.: Routledge,
n.d. 229. Google Books. Walter De Gruyter. Web. 5 Jan. 2015. <https://books.google.co.in/books?
mW&sig=-Cc0FX-
superstitions and beliefs, also shows how the path to enlightenment is unknown and
can only be taken by sheer will of one person alone. The temple wall is lined with the
Yogini representations, with a four-sided structure in the center, which depict Shiva’s
Bhairava images.51
Tantric roots can also be seen in the shape of the temples built – the
circular walls, lack of roof, and arrangement of each set of Yoginis on the walls is to
replicate the female ‘seat’ of the Self, implying that the concept of ‘self’ was actually
situated in the yoni, the female counterpart of the linga – a phallic symbol dedicated
to Shiva. The circle of the 64 Yoginis is also supposed to transmit power and
potency.52 Another source mentions that the Yogini temples were circular in shape to
symbolize the never-ending, cyclic, harmony of the Mandala – a spiritual symbol in
Hinduism that represents the Universe. Furthermore, the circular shape is also
supposed to reflect the 64 Yogini Chakras – the Khecari Chakra and the Yogini
Chakra, as mentioned in the Tantric Sri Matottara Tantra, for auspicious ritual
circles.53 As mentioned above, Shiva plays a role in Yogini origin. Hence, the central
50
Kaimal, Padma. "Learning to See the Goddess Once Again: Male and Female in Balance at the
Kailāsanāth Temple in Kāñcīpuram." Journal of the American Academy of Religion 73.1 (2005): 45-87.
JSTOR. Web. 04 Jan. 2015. <http://www.jstor.org/stable/4139877>.
51
Keul, István. "One." 'Yogini' in South Asia: Interdisciplinary Approaches. N.p.: Routledge, n.d. 1. Google
Books. Walter De Gruyter. Web. 5 Jan. 2015. <https://books.google.co.in/books?
mW&sig=-Cc0FX-
epage&q&f=true>.
52
Wangu, Madhu Bazaz. "Tantric Temples (Yogini Type)." Images of Indian Goddesses: Myths, Meanings,
and Models. New Delhi: Abhinav Publications, 2003. 110. Google Books. Abhinav Publications. Web. 5
Jan. 2015. <https://books.google.co.in/books?id=k8y-
vKtqCmIC&pg=PA110&lpg=PA110&dq=dehejia+yogini+cult&source=bl&ots=d9YgsQhMSJ&sig=fKm_
LvhVhUCRx42UJsmMSLMiBXM&hl=en&sa=X&ei=bXmnVNj1EtO8uAS9nIDQCQ&ved=0CC4Q6AEw
Aw#v=onepage&q=dehejia%20yogini%20cult&f=true>.
53
Dehejia, Vidya. "Yogini Cult." Preface. Yoginī, Cult and Temples: A Tantric Tradition. New Delhi:
National Museum, 1986. Ix. Exotic Indian Art. Web. 5 Jan. 2015.
<http://www.exoticindiaart.com/book/details/yogini-cult-and-temples-tantric-tradition-IDE937/>.
Shiva statue situated in the middle with the 64 yoginis around, embedded in the walls
conceptualizes the Shivalinga being put into the Yoni, the stone representation of
Shakti, symbolic of one of the Tantric principles.54 This particular structure can be
seen in the Hirapur temple in Orissa, as pictured below:
Interior of Hirapur Temple55
Out of all the temples, there are 4 major existing temples in India. Two
of these temples are in Orissa (now known as Odisha), and two are in Madhya
Pradesh. In Madhya Pradesh, the Chaunsath Yogini temples are in Khajuraho (dated
to 9th Century AD), in the Chhatarpur District, and in Bhedaghat (dated to 10th
54
Brighenti, Francesco. Śakti Cult in Orissa. New Delhi: D.K. Printworld, 2001. 107. Google Books. D.K.
Printworld. Web. 5 Jan. 2015. <https://books.google.co.in/books?ei=x-
enVNXkFNSKuAS7zYDYCQ&id=rnnXAAAAMAAJ&dq=donaldson+tantra+and+sakta+sect+of+orissa&f
ocus=searchwithinvolume&q=yogini>.
55
Interior of the 64 Yogini Temple. Digital image. Outlook Traveller. Outlook, 1 Nov. 2013. Web. 6
Jan. 2015. <http://www.outlooktraveller.com/trips/Tantric-tales-1004881#2973>.
Century AD), in the Jabalpur District. The other two notable Chaunsath Yogini
temples are in Haripur (dated to 9th Century AD) in the Khurda District and Ranipur
Jharial, in the Balangir District.56 In Orissa, the most well known Yogini temple
would have to be the Hirapur temple of Orissa, as it’s the temple that still has tourists
visiting every year and hence, has the most mentions in Hindu worship books and
papers.57 Hirapur itself is known as a yoginipitha- a place of great cosmic Yogini
power.58 Discovered in 1953, a few kilometers away from the state capital
Bhubaneshwar, the temple itself is a famous tourist spot because of its well-preserved
sandstone sculptures of the Yoginis, including the Matrikas, Mahavidyas (10 Great
Revelations), and the other famous genial goddesses that normally are ignored, carved
into black chlorite. The bodies of the Yoginis are still beautifully carved and are rich
with symbolism in everything – from what the animal heads represent to what they
stand on. Despite being a once feared place, the Hirapur temple has now become a
hotspot for tourist action where new tourists are blessed every time they bring
offerings of bangles and coconuts.59
56
57
Patel, C. B. "Tantra Manuscripts in the Collection of State Museum." Orissa Review (2004): 34-39.
Orissa. Nov. 2004. Web. 5 Jan. 2015. <http://orissa.gov.in/e-
magazine/Orissareview/nov2004/englishPdf/tantramanuscriptsinthecollectionofstate.pdf>.
58
Keul, István. "Date of the Site." 'Yogini' in South Asia: Interdisciplinary Approaches. N.p.: Routledge,
n.d. 229. Google Books. Walter De Gruyter. Web. 5 Jan. 2015. <https://books.google.co.in/books?
mW&sig=-Cc0FX-
59
Foulston, Lynn, and Stuart Abbott. "Yogini Temple." Hindu Goddesses: Beliefs and Practices. Brighton:
Sussex Academic, 2009. N. pag. Google Books. Sussex Academic Press. Web. 5 Jan. 2015.
6AEwAQ#v=onepage&q=hiarpur&f=true>.
Chausath Yogini Temple, Khajuraho60
On the other hand, in Madhya Pradesh, the earliest temple found in
Khajuraho is the Chaunsath Yogini temple, dated back to the 8th Century AD. Locals
mention a total of 85 temples once existing, but only 25 are left standing today, all in
different phases of preservation. The 25 current temples are equally divided between
Vaishnavite, Shaivite and Jain temples, which shows Khajuraho’s tolerance of other
religions in the Hindu and Jain traditions, since all such temples were built and used
around the same time from the 10th Century AD.61 All the temples are built in fine-
grained sandstone, apart from the Mahadeva, Brahma and Chaunsath Yogini temple
which are built in granite.62 All temples – Hindu, Jain and Buddhist – are similar in
60
Chausath Yogini Temple. Digital image. Archealogical Survey of India. N.p., n.d. Web. 6 Jan. 2015.
<http://www.asibhopal.nic.in/monument/chhatarpur_khajuraho_chausathyoginitemple.html>.
61
Durant, Will. Our Oriental Heritage: The Story of Civilization. Rockefeller Center, 630 Fifth Avenue,
New York, New York 10020: Simon and Schuster, 1935. Google Books. Simon and Schuster. Web. 5 Jan.
2015. <http://books.google.co.in/books/about/Our_Oriental_Heritage.html?
id=ru4LPyMAxxkC&redir_esc=y>.
62
"Group of Temples, Khajuraho, Madhya Pradesh." Archaeological Survey of India. Government of India,
1 Jan. 2011. Web. 5 Jan. 2015. <http://asi.nic.in/asi_monu_whs_khajuraho.asp>.
architecture – elevated base, heavily decorated walls, covered with panels and
pictures, crowned by sikharas (mountain peak designed roof). Built by the Chandella
dynasty that promoted Tantrism by building various temples depicting Tantric
principles63, the Chaunsath Yogini temple is different from the rest of the Yogini
temples. While it is open roofed, the Yogini shrines are in tiny cells in the walls,
which can be seen in the picture above. The temple is actually quadrangular in shape
where, unfortunately, 35 shrines survived. Some of the recognizable Yoginis are
Maheshwari, Brahmani and Hingalaja. Each Yogini shrine can be entered through a
little doorway and is covered by a simple sikara. The walls themselves exude a sense
of power because of their primitive shape and firm standing.64 The shape and presence
of the shrines are indicators of the importance of Hindu Tantrism in Khajuroha.
Almost all the bodies are nude – another marked sign of Tantrism in Art.65 Other
indicators are the various sculptures in other temples - mostly in the Hindu temples -
depicting various Tantric sexual practices in the temple walls,66 which can be seen in
63
"Khajuraho Group of Monuments." UNESCO World Heritage Centre. Web. 5 Jan. 2015.
<http://whc.unesco.org/en/list/240>.
64
"Chausath Yogini Temple Monument." ARCHAEOLOGICAL SURVEY OF INDIA BHOPAL.
Government of India, 1 Jan. 2010. Web. 5 Jan. 2015.
<http://www.asibhopal.nic.in/monument/chhatarpur_khajuraho_chausathyoginitemple.html>.
65
Banerji, Sures Chandra. "Tantra, Art and Architecture." A Companion to Tantra. New Delhi: Abhinav
Publications, 2007. 70. Google Books. Abhinav Publications. Web. 5 Jan. 2015.
id=pmpwLdmvcggC&pg=PA70&lpg=PA70&dq=tantric+influences+around+khajuraho&source=bl&ots=N
gyrReCoK4&sig=NOENPPjuISHG577kaFtmEE9-
swk&hl=en&sa=X&ei=GGCqVMSgJIqyuATRqYD4AQ&ved=0CC4Q6AEwAg#v=onepage&q=tantric
%20influences%20around%20khajuraho&f=false>.
66
Schellinger, Paul E., and Robert M. Salkin. "Khajuraho (Madhya Pradesh, India)." International
Dictionary of Historic Places: Asia and Oceania. Singapore: Toppan, 1996. 470. Google Books. Toppan
Co. Web. 5 Jan. 2015. <https://books.google.co.in/books?
id=vWLRxJEU49EC&pg=PA470&dq=khajuraho+temple+yogini&hl=en&sa=X&ei=E1-
qVLflOMaRuASg7YDYCQ&ved=0CC0Q6AEwAw#v=onepage&q=khajuraho%20temple
%20yogini&f=false>.
the picture below:
Tantric Sexual Symbols 67
There are no specific pilgrimages for Yoginis specifically, apart from
the usual tourists who travel from temple to temple to see the variations in design.
Although there is no official ‘Yogini Festival,’ an unofficial celebration occurs in
Orissa, outside the Haripur temple, in the month of December to show off the local
culture to the tourists that frequent the place. Cultural programs like Odissi Dance,
Sambalpuri Dance, Mahari Nritya, Gotipura Nritya take place in this festival where
dancers from all across India can participate and perform.68
The sole reason for the decline of the Yogini worship is because of the
automatic fear instilled in the average person’s heart the minute it is mentioned. The
general ignorance of the origins and principles of the Yogini cult and the secrecy of
the locations of the Yogini shrines have now led to complete avoidance of the Yogini
‘regions’ by the locals, which is why the less frequented Yogini temples of India are
hotspots for dacoit action, especially near the Yogini shrine in Dudahi, Uttar Pradesh.
Local villagers or even priests refuse to talk about the Yogini phenomenon, much less
take people to the temple itself. This fear is thought to have originated from the
Puranas, where the curse of the Yoginis is supposedly worse than death. In the
Brahmanda Purana, it says that if one imparts the knowledge of the poem Lalita
Sahasranama to a non-initiated devotee, he would be cursed by the Yoginis and go
mad. A similar curse in the Jnanarnava Tantra, except the person would be eaten by
67
"Group of Temples, Khajuraho, Madhya Pradesh." Archaeological Survey of India. Government of India,
1 Jan. 2011. Web. 5 Jan. 2015. <http://asi.nic.in/asi_monu_whs_khajuraho.asp>.
68
Hauser, Beatrix. "Travelling through the Night: Living Mothers and Divine Daughters at an Orissan
Goddess Festival." Paideuma Bd. 51 (2005): 221-33. JSTOR. Web. 04 Jan. 2015.
<http://www.jstor.org/stable/40341896>.
the Yoginis rather than just be cursed. This explains the lack of spread of knowledge
about the Yoginis, which has now finally led to the decline of the cult. 69
69
Dehejia, Vidya. "Yogini Cult." Preface. Yoginī, Cult and Temples: A Tantric Tradition. New Delhi:
National Museum, 1986. Ix. Exotic Indian Art. Web. 5 Jan. 2015.
<http://www.exoticindiaart.com/book/details/yogini-cult-and-temples-tantric-tradition-IDE937/>.
Works Cited
Abbasi, A. A., and S. K. Tiwari. "Contemporary Tribals and Their Totems." Dimensions of
Human Cultures in Central India: Professor S.K. Tiwari Felicitation Volume. New
Delhi: Sarup & Sons, 2001. 206. Google Books. Sarup & Sons. Web. 5 Jan. 2015.
id=jUwFL3IipK0C&pg=PA202&lpg=PA202&dq=names+of+64+yoginis&source=bl
&ots=BeEsHsebvH&sig=X6DcWKX6JO-dHDH9dl63-
7Wfc80&hl=en&sa=X&ei=txyiVNzUOsajugSolYL4Cg&ved=0CE0Q6AEwCDgU#v
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The Ancient Mythology and Iconography of

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The Ancient Mythology and Iconography of

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Neha Mubeen

Iconography: Meaning and Myths of Icons

Professor Viraj Shah

6th January 2015

Often associated with dark magic and super human powers,

through yogic practices. They can be 64 or 81 in number; however, the general

therefore attain spiritual enlightenment by awakening the final Muladhara Chakra

mentioned in the Devi Mahatmya (5th Century AD).3

bloodthirsty aspects of their character and appearance. In the Mahabhagavata Purana

worship continued onto the 15th Century.6

The influence of Tantrism and Shaktism in Yogini worship is blatantly

obvious in the iconographic and symbolic representations of the Yoginis. Shaktism,

their Shakti, were involved and affected by the Shakti cult.

stage of liberation.11 Moreover, similar to the Puranas, the Tantras contained

Yoginis by dancing and reciting mantras. According to Kaula (a sect of Tantric

gift the main human dancer with magical powers.13

to incorporating Shakti principles of involving a woman in their pursuit of

enlightenment. They redefined Nirvana to be Mahasukha, or extreme pleasure, which

could be accomplished by uniting with a woman as a yogic ritual.14 They mainly

represent Tantric Buddhism.15

Historically, the concept of Yoginis is supposed to have initially risen

Mythologically, the Yoginis have different origin stories. The first

delusions and liberation through spiritual insight.19 Another version of their

Maheshwari, Kaumari, Indrani, Vaishavi, Varahi, Yogeshwari. Later, in the

attendants, the Yoginis were children/attendants of the Matrikas. Hence, a hierarchy

represented their independence in existing in the world, which is said to be influenced

Iconographically, the Yoginis are portrayed in therianthropomorphic

specific attributes unique to herself. However, in general, depicted with voluptuous

Sons. Web. 5 Jan. 2015. <https://books.google.co.in/books?

of cultural differences in beliefs, which lead to a broader foundation of worship for

Even though there are other numerical groupings of Yoginis, as there

grouping is 64, which elevates them to a higher ranking, because of a number of

each petal is ascribed to a particular Matrika, who is ascribed to a particular

direction.33 Hence, Kaumari is assigned South, Brahmani is East, Maheshwari is

Furthermore, the number 8 is very auspicious in Hinduism,

the fusion of Shaktism and Tantrism.

may not turn to them.38

achieve illuminated consciousness. Through Yoginivarta, the yogini’s mouth was to

spread of Tantrism from North to South, by overhearing the Guhyasamaja Tantra

ground, more copies of himself would be created, rendering his opponent

outnumbered and useless. He wanted to be invincible. Thus, when Andhaka tried to

Raktavirya, who had the same boon as Andhaka.

Scholars believe that Tantrism is following the teachings of Shiva.

(violent) forms in Yogini temples themselves, to acting as a counterpart to his

sculptural lingam identity.43

Yamuna, Narmada, Varuni, Indrani, Kshemankaru, Varahi, Ranveera, Vaishani,

Nanara-Mukhi, Kalaratri, Charchika, Vaidyaroopa, Betali, Chinnamastika, Ghatvara,

Vrishabhana, Jwala Kamini, Karakali, Saraswati, Bhaluka, Kaveri, Birupa, Viktanna,

Biraja, Narasimhi, Mahalakshmi, Kumari, rati, Karkari, Sarpashya, Mahamaya,

Yashini, Aghora, Kamiyani, Ambika, Maheshwari, Vindya Balini, Veera Kumari,

Vinayaki, Bhadrakali, Agneyani, Jawla Mukhi, Sarva, Gandhari, Brahmini, Samudra,

Chandrakanti, Vayubeega, Mangala, Vayu Veena, Surya Putri, and Ajita.44

Out of all 64 Yoginis, the most important Yogini is guessed to be

on a lotus. Still worshipped by the locals as a Grama Devi because of her

she is shown killing a buffalo demon with her trident.46

According to Professor S. K. Tiwari, author of Tribal Roots of

speculated to be found in places like Khauroha, Shahdol, Mitauli, Naresar, Satna,

Suradar in Madhya Pradesh, Hirapur and Rajnipur-Jharial in Orissa, Rikhiya,

enlightenment and achieve their goals of nirvana and/or supernatural powers.50

symbolize the never-ending, cyclic, harmony of the Mandala – a spiritual symbol in

seen in the Hirapur temple in Orissa, as pictured below:

Interior of Hirapur Temple55

papers.57 Hirapur itself is known as a yoginipitha- a place of great cosmic Yogini