Orissa Review September - 2009 Concept of Yogini - A Study Dr. Sarbeswar Satpathy The Sakti concept developed from 7th Century called ? According to T.V. Kapali Sastry prayer A.D. in India after its first mention in the to an indefinite something, to an impersonal divinity Markandeya Purana. Here in Kavacastotram can only evoke impersonal or indefinite response. we find description of nine Durgas, eight If a response is sought to be evoked for a Matrukas and several Yoginis.1 These are called particular need, the prayer could be fruitful when Khadgadharini, Varuni, Kauveri, Suladharini, it is addressed to a channelised centre of the Jaya, Vijaya, Ajita, Divinity, the personal Aparajita, Dyotini, form which is active Maladhari, Yasasvini, for the purpose in Trinetra, Yamaghanta, question, and that is Sankhini, Dvaravasini, precisely what the Carcika, Citraghanta, Devata in its higher Kamaksi, Dhanurdhari, sense is in the Tantra.3 Nalakuberi, Now the Yoginis Vajradharini, Dandini, appearing first in Sulesvari, Nalesvari, Buddhist Tantras and Kamini, Guhesvari, subsequently in Karali, Urdhvakesini, various Kalaratri, Mukutesvari, iconographies are Padmavati, Cudamani, Chausathi Yogini, Ranipur Jharial, Dist.- Bolangir based on the Jvalamukhi, aforesaid concept. Dharmacarini, Chatresvari, Ksemankari, Jayanti Further it may be pointed out that when Indian and Papanasini etc. Even there are yoginis moving Philosophy believes in one ultimate reality, on earth, those moving in the sky, those born in ''Brahman", how such peculiar concept of Yoginis water, those directed and induced by others, those arose in the socio-religious arena. It is quite likely born in one's family, like Mala, Sakini, Dakini and that Sakti concept was in rudimentary forms in other forces.2 Buddhist religion which was evolved in greater What is the basis of such type of details in the later Buddhism like Mahayana and subordinate deities or whatever these may be Vajrayana concepts. Amitabha, Avalokitesvar, 25 Orissa Review September - 2009 Aksobha deities of Buddhism have had their Devi is described as one who is offered oblations Saktis and that precisely arose because of with 64 Yoginis, or who is the subject of an occult Buddhist Samghas comprising both male and meditation in the prescribed manner performed female mendicants. The one does not negate the by Siva-yogis. In other words Yoginis are tutelary many. The one God does not overrule the other deities who are evoked for certain abhicara gods in their respective fields of operation. He is purposes to acquire occult power. the soul, they are his limbs (Sa atma angani anya This Yogic connection of Yoginis is more Devatah). And each limb has a specific function evident in the descriptions of Cakras and its to perform. There is a gradation and a hierarchy presiding deities beginning from Muladhara to of delegated functions of lsvara and the gods Sahasrara in the yogis plexuses of human body.8 deriving their authority from the supreme Godhead The Yogini called Sakini is situated in the and posted in various planes on the rising tier of Muladhara Cakra (the lower most plexus just consciousness, i.e., Citsakti. below the spinal column close to anus) having four According to Lalitasahasranama, Devi, petals exposing four syllables from 'va' to 'sa' with the Prime Sakti is called Kulayogini4 and also Bindu. She is having five faces, an elephant hook, named as the Deity5 worshipped by 64 prime a lotus a book with Jnanamudra in her four Yogini herds, their being several crores. Thus hands. She is attended upon by Varada, Sri Yogini is at the same time the Prime Goddess and Sarada and Saraswati . The Yogini Kakini abides also the subordinate godhead. This explains the in Svadhisthana above Muladhara lotus and concept that there are two aspects of Sakti, below the navel quite in opposite direction of Samavayini and Parigraha Sakti. As Bajra or Yoni9 of the body upon spinal column Samavayini Sakti she is Cit and so indentical with with six letters 'ba' to 'la' withBindu in each petal. Siva Himself.Yogini Hrudaya Tantra supports She is of four faces. Her weapons are a trident, a this stand by saying that who knows the heart of nose, a skull and an elephant-hook. She is yellow Yogini i.e., Sakti except Siva Himself, the Sakti in colour and is surrounded by Saktis like holder ? As Parigraha Sakti she is inert and Bandhini, Bhadrakali, Mahamaya, Yasasvini, evolving i.e. in Tantric parlance Bindu. Again Raka and Lambosthi. The Yogini Lakini resides Bindu as pure aspect of Cit is Mahamaya or in Manipura Cakra at the navel having ten petals. Mahayogini i.e. Pure conduit of creation and as She has got three faces. Her weapons are mixed or Asuddha maya or Yogini i.e. Inherent specified as Bajra, Sakti and Danda in three cause of material world the impure conduit, hands and the Abhaya mudra in the forth. She called Rudhirasamsthita presiding over blood It is quite possible that Yogini must be a element of human body. She is surrounded by concept quite akin to its function i.e. Yoga. Samvit Kalaratri, Khandita, Gayatri, Ghantakarsini, or Cit which is self-luminous is the root of all Nagna, Canda, Chaya, Jaya, Jhankarini, experience though one and undivided. Objective Jnanarupa, Tankahasta, and Thankarini on the knowledge is divided into seer, what is seen and twelve petals of the heart-lotus. The Yogini residing 6 the function seeing and as Kulayogini. Devi in Visuddhi Cakra is called Dakini. She is the connects the knower, knowledge and what is presiding deity of throat region of the body. This known and who is also the measurer, measure Cakra is having sixteen petals exposing sixteen 7 and what is measured. As Mahayagakrama, vowels with Bindu. She holds and uses her 26 Orissa Review September - 2009 weapons specified as the club or a rod with a by Tantra Sadhana and reaches Siva in skulltop, sword, trident and shield respectively in Sahasrara which otherwise means that the each hand. She is having only one face. She is power and power holders in polarized form comes surrounded by deities of great power like Amrita, nearer, joins with each other and is ignited thereby Akarsini, Indrani, Isani, Uma, Urdhvakesi, Rudra bringing immense power to a Sadhaka. So the Rukara, Lukara, Likara, Ekapada, Yoginis are the intermediary deities confronted by Aisvaryatmika, Omkara, Ausadhi, Ambika and a Sadhaka in his journey to attain divinity. In Yogic Aksara. Her description in the terms these are temporal powers or Sakti that Lalitsahasranama10 is really very interesting in Sadhaka is endowed with, by which he should ascertaining the Tattva of Yogini. not be swayed away and continue his Sadhana Grivakupe Visuddhau nrupadala Kamale for attainment of perfectness or Vibhutva. In the Svetaraktan trinetram light of this the 64 Yogini idols available in Hirapur Hastai Khatvangakhadgan trisikhampapi and Ranipur-Jharial in Orissa are required to be Mahacama sandharayantim studied. Vaktrenaikena yuktam Pasujanabhayadam Dakinim biravandyam Foot Notes : The Yogini called Hakini resides in the 1. Shankaranarayanan, S. - Glory of the Divine Ajnacakra which has petals exposing two Mother, pp.96-85. syllables 'Ha' and 'Ksa' in it. She is spotless white 2. Ibid, p.95, Verse-45. in complexion having six faces. She is attended 3. Kapali Sastry, T.V. - Further Lights : The Veda by Saktis called Hamsavati and Ksamavati. This and the Tantra, p.311. Hakini is the up bringer of all peace and pleasure. 4. Lalitasahasranama, V.56. She is having three eyes. This otherwise means 5. Ibid, V.58. that by contemplation of it in Ajnacakra, 6. Lalitasahasranama, P.60. Sadhaka becomes happy and contended and his third eye i.e. the eye of knowledge Samvit is 7. Ibid, p.88. unfolded. 8. Satcakranirupana. Lastly the Yogini called Yakini abides in 9. Male and female organs respectively. the Sahasrara Cakra having one thousand petals. 10. Lalitasahasranama, Verses 475-483. She shines with all colours as a variegated deity and surrounded by fifty alphabets, varnamala arranged in alphabetical order and in its reverse order. She is having all kinds of weapons. This is otherwise known as 'Siva's abode, Kundalini in Muladhara plexus below the spinal column rises Courtesy : Orissa Review, October, 1994. 27.