Ayogini (Sanskrit: योगिनी,IAST:yoginī) is a female master practitioner oftantra andyoga, as well as a formal term of respect for female Hindu or Buddhist spiritual teachers in theIndian subcontinent,Southeast Asia andGreater Tibet. The term is the feminine Sanskrit word of the masculineyogi, while the term "yogin"IPA:[ˈjoːɡɪn] is used in neutral, masculine or feminine sense.[1]
A yogini, in some contexts, is the sacred feminine force made incarnate, as an aspect ofMahadevi, and revered in theyogini temples of India. These often revere a group of 64 yoginis, and are named as such, but can also have 42 or 81 yoginis. The names of the 64 yoginis vary in different classifications.
According to Indologist and Yoga-Tantra scholarDavid Gordon White, yoginis are first mentioned in Indian literature in the sixth-century Hindu Agni Purana, with their origins rooted in the Vedic tradition. Their development reflects a synthesis of Vedic and classical Hindu elements. The characteristics of Yoginis can be found in Vedic and Hindu reservoirs:[2]
1. Vedic goddesses,Apsarasas (celestial nymphs), Grahīs or Grahaṇīs (female possessors),Yakṣinīs (tree spirits) and Ḍākinīs (noisemakers or flyers)
2. Various groupings of unnumbered maternal deities and other female entities central to Vedic ritual practices.
3. Broader societal views of women and femininity that influenced the symbolism and practices associated with the Yoginī traditions.
According to Vidya Dehejia, the worship of yoginis began outsideVedic Religion, starting with the cults of local village goddesses, thegrama devatas. Each one protects her village, sometimes giving specific benefits such as safety from the stings ofscorpions. Gradually, throughTantra, these goddesses were grouped together into a number believed powerful, most often 64, and they became accepted as a valid part of Hinduism.[3]Historical evidence onYogini Kaulas suggests that the practice was well established by the 10th century in both Hindu and Buddhist tantra traditions.[4] The nature of the yoginis differs between the traditions; in Tantra they are fierce and scary, while in India, celibate female sanyassins may describe themselves as yoginis.[5]
In ancient and medieval texts inHinduism, a yogini is associated with or directly an aspect ofDevi, the goddess.[6] In the 11th century collection of myths, theKathāsaritsāgara, ayogini is one of a class of females with magical powers, sorceresses sometimes enumerated as 8, 60, 64 or 65.[7] TheHatha Yoga Pradipika mentions yoginis.[8] Devi is sometimes portrayed with a superimposed Yogini Chakra, wheel of the 64 Yoginis, placing them as aspects of Devi.[9]
The termyogini has been in use in medieval times for a woman who belongs to theNath Yoga tradition founded around the 11th century.[10] They usually belong to theShaiva tradition, but some Natha belong to theVaishnava tradition.[11] Either way, states David Lorenzen, they practiceYoga and their principal God tends to beNirguna, that is, without form and semi-monistic,[11] influenced in the medieval era byAdvaita Vedanta Hinduism,Madhyamaka Buddhism, and by Tantra.[12][13] Human yoginis were a large part of this tradition, and many 2nd-millennium paintings depict them and their Yoga practices. Lorenzen states that the Nath yogis were popular with the rural population in South Asia, with medieval era tales and stories about Nath yogis continuing to be remembered in contemporary times, in theDeccan, western and northern states of India and in Nepal.[11]
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Women inTantra traditions, whether Hindu or Buddhist, are similarly called yoginis.[14][15] InTantric Buddhism,Miranda Shaw states that many women like Dombiyogini, Sahajayogicinta, Lakshminkara, Mekhala, Kankhala Gangadhara, Siddharajni, and others, were respected yoginis and advanced seekers on the path toenlightenment.[16]
From around the 10th century, yoginis appear in groups, often of 64. They appear as goddesses, but human female adepts oftantra can emulate "and even embody" these deities, who can appear as mortal women, creating an ambiguous and blurred boundary between the human and the divine.[17] Yoginis, divine or human, belong to clans; inShaiva, among the most important are the clans of the 8 Mothers (matris ormatrikas). Yoginis are oftentheriomorphic, having the forms of animals, represented in statuary as female figures with animal heads. Yoginis are associated with "actualshapeshifting" into female animals, and the ability to transform other people.[18] They are linked with theBhairava, often carrying skulls and other tantric symbols, and practising in cremation grounds and otherliminal places. They are powerful and dangerous. They both protect and disseminateesoteric tantric knowledge. They havesiddhis, extraordinary powers, including the power of flight;[19] many yoginis have the form of birds or have a bird as theirvahana or animal vehicle.[20] In later Tantric Buddhism,dakini, a female spirit able to fly, is often used synonymously with yogini.[21] The scholar Shaman Hatley writes that the archetypal yogini is "the autonomous Sky-traveller (khecari)", and that this power is the "ultimate attainment for thesiddhi-seeking practitioner".[22]
Into the late 20th century, yoginis inspired a "deep sense of fear and awe" among "average" people in India, according to the scholarVidya Dehejia. She notes that such fear may be ancient, as theBrahmanda Purana and theJnanarnava Tantra both warn that transmitting secret knowledge to non-initiates will incur the curse of the yoginis.[23]
In Sanskrit literature, the yoginis have been represented as the attendants or manifestations ofDurga engaged in fighting with the demonsShumbha andNishumbha, and the principal yoginis are identified with theMatrikas.[24] Other yoginis are described as born from one or more Matrikas. The derivation of 64 yoginis from 8 Matrikas became a tradition. By the mid-11th century, the connection between yoginis and Matrikas had become common lore. Themandala (circle) andchakra of yoginis were used alternatively. The 81 yoginis evolve from a group of 9 Matrikas. The 7 Mothers or Saptamatrika (Brahmi, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani (Aindri) and Chamundi), joined byChandi and Mahalakshmi, form the nine-Matrika cluster. Each Matrika is considered to be a yogini and is associate with 8 other yoginis resulting in the troupe of 81 (9 times 9).[25] Some traditions have only 7 Matrikas, and thus fewer yoginis.
There is no universally-agreed list of the names of the 64 yoginis; Dehejia located and compared some 30 different lists, finding that they rarely corresponded, and that there must have been multiple traditions concerning the 64. She states that the lists can be categorised into those that include the Matrikas among the Yoginis and give the Yoginis high status, and those that do neither. The high status means that the Yoginis are either aspects of the Great GoddessDevi, or her acolytes.[26]
TheKalika Purana includes 16 Matrikas among the yoginis. 9 of these Matrikas are of theBrahmi series; Dehejia comments that in this tradition, the yoginis are "64 varying aspects of Devi herself"; they are to be worshipped "individually".[27]
TheAgni Purana does not include the Matrikas among the yoginis, but states that they are related. It divides the yoginis into 8 family groups, each one led by a Matrika, who is either the mother or another relative of each of her yoginis.[26]
TheAgni Purana, theSkanda Purana and theKalika Purana each contain two lists (namavalis) of yoginis with often wholly differing contents. TheSri Matottara Tantra tells that theKhechari Chakra and theYogini Chakra are both circles of 64 yoginis, while theMula Chakra has a circle of 81 and theMalini Chakra has a circle of 50.[28] The number 8 is auspicious; its square, 64, is "even more potent and efficacious".[29] In tantric texts there are supposedly 64 Agamas and Tantras, 64 Bhairavas, 64mantras, 64 sites sacred to the Goddess (pithas), and 64 extraordinary powers (siddhis). Dehejia notes that the yoginis are closely associated with thesiddhis.[29]
Yogini temples are simple compared to typical Indian temples, without the usual towers, gateways and elaborate carvings that attract scholarly attention.[23]
Major extanthypaethral (open air) temples of the 64 yoginis (Chausathi Jogan)[30][24] in India built between the 9th and 12th centuries include two inOdisha atHirapur andRanipur Jharial;[31] and three inMadhya Pradesh, atKhajuraho,Bhedaghat,[32][33] and the well-preserved hilltop temple atMataoli in Morena district.[34][35]
The iconographies of the yogini statues in the various temples are not uniform, nor are the yoginis the same in each set of 64. In the Hirapur temple, all the yoginis are depicted with theirVahanas (animal vehicles) and in standing posture. In the Ranipur-Jharial temple the yogini images are in dancing posture. In the Bhedaghat temple, the yoginis are seated inlalitasana.[30]
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Temple images of yoginis have been made in materials including stone and bronze from at least the 9th century.
The goal of yogini worship, as described in bothPuranas and Tantras, was the acquisition ofsiddhis.[36]
TheSri Matottara Tantra describes 8 major powers, as named in theYoga Sutras of Patanjali, namely:Anima, becoming microscopically small, giving knowledge of how the world works;Mahima, becoming huge, able to view the whole solar system and universe;Laghima, becoming weightless, allowing levitation and astral travel away from the body;Garima, becoming very heavy and powerful;Prakamya, having an irresistible willpower, able to control the minds of others;Ishitva, controlling both body and mind and all living things;Vashitva, controlling the natural elements, such as rain, drought, volcanoes, and earthquakes; and Kamavashayita, gaining all one's desires and any treasure.[37]
TheSri Matottara Tantra lists many other more or less magical powers that devotees can obtain by invoking the yoginis correctly, from the ability to cause death, disillusion, paralysis, or unconsciousness to provocation, delightful poetry, and seduction.[38]
Yogini worship, intended to yield occult powers, consisted of a set of rituals calledMahayaga. These took place in the sacred space of the circular temple, appropriate for the working of magic. The yoginis were invoked with offerings of wine, flesh, and blood. TheSri Matottara Tantra describes the yoginis delighting in and drunk upon wine; one of them is indeed named Surapriya (lover of wine). TheKularnava Tantra provides a recipe for brewing the yoginis' drink, involving dry ginger, lemon bark, black pepper, blossoms, honey andjaggery sugar in water, brewed for 12 days. The yoginis danced and drank blood and wine, according to theBrhaddharma Purana. TheKaulavali Nirnaya adds that blood and meat are needed to worship the yoginis. The sacrifice of animals, always male, is practised atAssam'sKamakhya Temple, where the 64 yoginis continue to be worshipped.[39]
Sculptures at some of the yogini temples such as Shahdol,Bheraghat andRanipur-Jharial depict the yoginis withkartari knives, human corpses, severed heads, and skull-cups. There appear to have been corpse rituals,shava sadhana, as is described in theVira Tantra, which calls for offerings of food and wine to the 64 yoginis, and forpranayama to be practised while sitting on a corpse. TheVira Cudamani requires the naked practitioner (thesadhaka) and his partner to sit on the corpse and practisemaithuna, tantric sex. TheSri Matottara Tantra instructs that the corpse must be intact, beautiful, and fresh; Dehejia notes that this does not imply human sacrifice, but the selection of the best corpses. In the circle of the Mothers, in front of the statue of Bhairava, the corpse is to be bathed, covered in sandalwood paste, and have its head cut off in a single stroke. The Mothers will, it states, be watching this from the sky, and thesadhaka will acquire the 8 majorsiddhis. Further, flesh from the corpse is eaten; Dehejia states that the practice "is not uncommon" and that in Kamakhya, people avoid leaving a corpse overnight before cremation "for fear of losing it to tantric practitioners".[40]
Dehejia notes that none of the yogini temples have sculptures depictingmaithuna, ritual sex, nor are there any small figures in embrace carved into the pedestal of any yogini statue. All the same, she writes, it is "fairly certain" thatmaithuna was one of the Mahayaga rituals.[41] TheKularnava Tantra mentions "the eight and the sixty-fourmithunas" (couples in embrace); and it proposes that the 64 yoginis should be portrayed "in embrace with the 64 Bhairavas" and that the resulting images should be worshipped.[41] TheJnanarnava Tantra describes the 8 Matrikas paired off (yugma yugma) with the 8 Bhairavas.[41]
The Yogini Chakra, also called theKaula Chakra orBhairavi Chakra, is formed as a circle (Chakra) of at least 8 people, with equal numbers of men and women. Dehejia writes that this meant that pairing was random rather than having people arriving in couples, and that this explained the careful sexual preparations in Kaula texts, such as anointing the body and touching its parts to stimulate both partners.Caste was ignored during suchChakra-puja (circle worship), all men being Shiva while in the circle, and all women being Devi, and the women of the lowest castes were thought the best suited to the role.[41]
Dehejia notes, too, that the need for "privacy and secrecy" given such practices readily explained the isolated hilltop locations of the yogini temples, well away from towns with "orthodoxBrahmanical thinking favouring vegetarianism and objecting to alcohol", let alone havingmaithuna among the temple rituals.[41]
David Gordon White writes that the modern practice of '"Tantric sex"' (his quotation marks) is radically different from the medieval practice.[42]
Media related toYogini at Wikimedia Commons
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