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The Sakti concept developed from 7th CenturyA.D. in India after its first mention in theMarkandeya Purana. Here in Kavacastotramwe find description of nine Durgas, eightMatrukas and several Yoginis.1 These are calledKhadgadharini, Varuni, Kauveri, Suladharini,Jaya, Vijaya, Ajita,Aparajita, Dyotini,Maladhari, Yasasvini,Trinetra, Yamaghanta,Sankhini, Dvaravasini,Carcika, Citraghanta,Kamaksi, Dhanurdhari,N a l a k u b e r i ,Vajradharini, Dandini,Sulesvari, Nalesvari,Kamini, Guhesvari,Karali, Urdhvakesini,Kalaratri, Mukutesvari,Padmavati, Cudamani,J v a l a m u k h i ,Dharmacarini, Chatresvari, Ksemankari, Jayantiand Papanasini etc. Even there are yoginis movingon earth, those moving in the sky, those born inwater, those directed and induced by others, thoseborn in one's family, like Mala, Sakini, Dakini andother forces.2

What is the basis of such type ofsubordinate deities or whatever these may be

called ? According to T.V. Kapali Sastry prayerto an indefinite something, to an impersonal divinitycan only evoke impersonal or indefinite response.If a response is sought to be evoked for aparticular need, the prayer could be fruitful whenit is addressed to a channelised centre of the

Divinity, the personalform which is activefor the purpose inquestion, and that isprecisely what theDevata in its highersense is in the Tantra.3Now the Yoginisappearing first inBuddhist Tantras andsubsequently inv a r i o u siconographies arebased on theaforesaid concept.

Further it may be pointed out that when IndianPhilosophy believes in one ultimate reality,''Brahman", how such peculiar concept of Yoginisarose in the socio-religious arena. It is quite likelythat Sakti concept was in rudimentary forms inBuddhist religion which was evolved in greaterdetails in the later Buddhism like Mahayana andVajrayana concepts. Amitabha, Avalokitesvar,

Concept of Yogini - A Study

Dr. Sarbeswar Satpathy

Chausathi Yogini, Ranipur Jharial, Dist.- Bolangir

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Orissa Review September - 2009

Aksobha deities of Buddhism have had theirSaktis and that precisely arose because ofBuddhist Samghas comprising both male andfemale mendicants. The one does not negate themany. The one God does not overrule the othergods in their respective fields of operation. He isthe soul, they are his limbs (Sa atma angani anyaDevatah). And each limb has a specific functionto perform. There is a gradation and a hierarchyof delegated functions of lsvara and the godsderiving their authority from the supreme Godheadand posted in various planes on the rising tier ofconsciousness, i.e., Citsakti.

According to Lalitasahasranama, Devi,the Prime Sakti is called Kulayogini4 and alsonamed as the Deity5 worshipped by 64 primeYogini herds, their being several crores. ThusYogini is at the same time the Prime Goddess andalso the subordinate godhead. This explains theconcept that there are two aspects of Sakti,Samavayini and Parigraha Sakti. AsSamavayini Sakti she is Cit and so indentical withSiva Himself.Yogini Hrudaya Tantra supportsthis stand by saying that who knows the heart ofYogini i.e., Sakti except Siva Himself, the Saktiholder ? As Parigraha Sakti she is inert andevolving i.e. in Tantric parlance Bindu. AgainBindu as pure aspect of Cit is Mahamaya orMahayogini i.e. Pure conduit of creation and asmixed or Asuddha maya or Yogini i.e. Inherentcause of material world the impure conduit,

It is quite possible that Yogini must be aconcept quite akin to its function i.e. Yoga. Samvitor Cit which is self-luminous is the root of allexperience though one and undivided. Objectiveknowledge is divided into seer, what is seen andthe function seeing and as Kulayogini.6 Deviconnects the knower, knowledge and what isknown and who is also the measurer, measureand what is measured. As Mahayagakrama,7

Devi is described as one who is offered oblationswith 64 Yoginis, or who is the subject of an occultmeditation in the prescribed manner performedby Siva-yogis. In other words Yoginis are tutelarydeities who are evoked for certain abhicarapurposes to acquire occult power.

This Yogic connection of Yoginis is moreevident in the descriptions of Cakras and itspresiding deities beginning from Muladhara toSahasrara in the yogis plexuses of human body.8The Yogini called Sakini is situated in theMuladhara Cakra (the lower most plexus justbelow the spinal column close to anus) having fourpetals exposing four syllables from 'va' to 'sa' withBindu. She is having five faces, an elephant hook,a lotus a book with Jnanamudra in her fourhands. She is attended upon by Varada, SriSarada and Saraswati . The Yogini Kakini abidesin Svadhisthana above Muladhara lotus andbelow the navel quite in opposite direction ofBajra or Yoni9 of the body upon spinal columnwith six letters 'ba' to 'la' withBindu in each petal.She is of four faces. Her weapons are a trident, anose, a skull and an elephant-hook. She is yellowin colour and is surrounded by Saktis likeBandhini, Bhadrakali, Mahamaya, Yasasvini,Raka and Lambosthi. The Yogini Lakini residesin Manipura Cakra at the navel having ten petals.She has got three faces. Her weapons arespecified as Bajra, Sakti and Danda in threehands and the Abhaya mudra in the forth. Shecalled Rudhirasamsthita presiding over bloodelement of human body. She is surrounded byKalaratri, Khandita, Gayatri, Ghantakarsini,Nagna, Canda, Chaya, Jaya, Jhankarini,Jnanarupa, Tankahasta, and Thankarini on thetwelve petals of the heart-lotus. The Yogini residingin Visuddhi Cakra is called Dakini. She is thepresiding deity of throat region of the body. ThisCakra is having sixteen petals exposing sixteenvowels with Bindu. She holds and uses her

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weapons specified as the club or a rod with askulltop, sword, trident and shield respectively ineach hand. She is having only one face. She issurrounded by deities of great power like Amrita,Akarsini, Indrani, Isani, Uma, Urdhvakesi, RudraRukara, Lukara, Likara, Ekapada,Aisvaryatmika, Omkara, Ausadhi, Ambika andAksara. Her descript ion in theLalitsahasranama10 is really very interesting inascertaining the Tattva of Yogini.

Grivakupe Visuddhau nrupadala KamaleSvetaraktan trinetram

Hastai Khatvangakhadgan trisikhampapiMahacama sandharayantim

Vaktrenaikena yuktam PasujanabhayadamDakinim biravandyam

The Yogini called Hakini resides in theAjnacakra which has petals exposing twosyllables 'Ha' and 'Ksa' in it. She is spotless whitein complexion having six faces. She is attendedby Saktis called Hamsavati and Ksamavati. ThisHakini is the up bringer of all peace and pleasure.She is having three eyes. This otherwise meansthat by contemplation of it in Ajnacakra,Sadhaka becomes happy and contended and histhird eye i.e. the eye of knowledge Samvit isunfolded.

Lastly the Yogini called Yakini abides inthe Sahasrara Cakra having one thousand petals.She shines with all colours as a variegated deityand surrounded by fifty alphabets, varnamalaarranged in alphabetical order and in its reverseorder. She is having all kinds of weapons. This isotherwise known as 'Siva's abode, Kundalini inMuladhara plexus below the spinal column rises

by Tantra Sadhana and reaches Siva inSahasrara which otherwise means that thepower and power holders in polarized form comesnearer, joins with each other and is ignited therebybringing immense power to a Sadhaka. So theYoginis are the intermediary deities confronted bya Sadhaka in his journey to attain divinity. In Yogicterms these are temporal powers or Sakti thatSadhaka is endowed with, by which he shouldnot be swayed away and continue his Sadhanafor attainment of perfectness or Vibhutva. In thelight of this the 64 Yogini idols available in Hirapurand Ranipur-Jharial in Orissa are required to bestudied.

Foot Notes :1. Shankaranarayanan, S. - Glory of the Divine

Mother, pp.96-85.

2. Ibid, p.95, Verse-45.

3. Kapali Sastry, T.V. - Further Lights : The Vedaand the Tantra, p.311.

4. Lalitasahasranama, V.56.

5. Ibid, V.58.

6. Lalitasahasranama, P.60.

7. Ibid, p.88.

8. Satcakranirupana.

9. Male and female organs respectively.

10. Lalitasahasranama, Verses 475-483.

Courtesy : Orissa Review, October, 1994.