Yogini

enlightenment.[7]
In the Tibetan Buddhism and Bn tradition, some
ngagmas are comparable, in practice, to the Mahasidda
yoginis of Indian Buddhism.

1 Yogini in history
Yogini is a term that nds reference in ancient and medieval texts in Hinduism, Buddhism and Jainism, typically in the context and as aspect of Devi. The Devi
Sukta of the Rigveda 10.125.1 through 10.125.8, is
among the most studied hymns declaring that the ultimate
metaphysical reality (Brahman) is a Devi,[8][9]

I have created all worlds at my will, without

being urged by any higher being, and I dwell
within them.
I permeate the earth and heaven, all created entities with my greatness, and dwell in them as
eternal and innite consciousness.

Yogini, 10th century Chola dynasty, Tamil Nadu, India. from

the Smithsonian Institution

Yogini (Sanskrit: , yogin, IPA: [joini]) is the

feminine Sanskrit word of the masculine yogi, while the
term "yogin" is used in neutral, masculine or feminine
sense.[1] More than a gender label for all things yogi, yogini represents both a female master practitioner of yoga
and a formal term of respect for female Hindu or Buddhist spiritual teachers in India, Nepal and Tibet.

Devi Sukta, Rigveda 10.125.8, Translated by June McDaniel[8][9][10]

In the Hindu tradition, yogini has referred to women who

are part of the Yoga school of Hindu traditions and to
the women who were part of the Gorakshanath founded
Nath Yogi tradition.[2] A Yogini, in some contexts, refers
to the sacred feminine force made incarnate, as an aspect
of Parvati, and revered in yogini temples of India as the
Eight Matrikas or the Sixty-four Yoginis.[3][4]

The Vedas includes numerous goddesses including Ushas

(dawn), Prithvi (earth), Aditi (cosmic moral order),
Saraswati (river, knowledge), Vc (sound), Nirti (destruction), Ratri (night), Aranyani (forest), and bounty
goddesses such as Dinsana, Raka, Puramdhi, Parendi,
Bharati, Mahi among others are mentioned in the
Rigveda.[11] However, the women are not discussed as
frequently as men.[11] All gods and goddesses are distinguished in the Vedic times,[12] but in the post-Vedic texts,
particularly in the early medieval era literature, they are
ultimately seen as aspects or manifestations of one Devi,
the Supreme power.[13]

Yogini also refers to women who are part of Hindu and

Buddhist tantra traditions.[5][6] In Tantric Buddhism, Miranda Shaw states that a large number of women like
Dombiyogini, Sahajayogicinta, Lakshminkara, Mekhala,
Kankhala Gangadhara, Siddharajni, and others, were respected yoginis and advanced seekers on the path to
1

2 YOGINI IN SHAKTISM AND TANTRIKA TRADITIONS

1.1 Modern era

Though the leaders of the modern Yoga-asana & meditation tradition have often been male, the vast majority of
modern practitioners are female.[25]
In some branches of tantra Yoga, ten wisdom goddesses
(or dakinis) serve as models for a yoginis disposition and
behavior.

2 Yogini in Shaktism and Tantrika

traditions
in Hindu and Buddhist arts. Clockwise from upper left: 2.1
Nath yoginis, Rajasthan (17th century); Nath yoginis,
Rajasthan (18th century); Devi Yogini, Tamil Nadu (9th
century); yogini, Tibet (16th century).

Temples to the Sixty-four Yogini

Yogini

The earliest evidence of Yogis and their spiritual tradition,

states Karel Werner, is found in the Kesin hymn of the
Vedas, where these yogins are praised.[14] However, there
is no mention that these Vedic era Yogi included women.
Scholars note that some ancient Vedic sages (Rishis) were
women.[15][16] A female rishi is known as a rishika.[17]
The term yogini has been in use in medieval times to
refer to a woman who belongs to the Gorakshanathfounded Nath Yogi tradition.[18] They usually belong to
Shaiva tradition, but some Natha belong to the Vaishnava tradition.[19] In both cases, states David Lorenzen,
they practice Yoga and their principal God tends to be
Nirguna, that is a God that is without form and semimonistic,[19] inuenced in the medieval era by the Advaita
Vedanta school of Hinduism, Madhyamaka school of
Buddhism, as well as Tantra and Yogic practices.[20][21]
Female yoginis were a large part of this tradition, and
many 2nd-millennium paintings depict them and their
Yoga practices. David Lorenzen states that the Nath yogis
have been very 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
the Deccan, western and northern states of India and in
Nepal.[19]
In medieval mythology such as Kathsaritsgara, yogini is
also the name of a class of females with magical powers,
fairies who are sorceresses sometimes enumerated as 8,
60, 64 or 65.[22] The Hatha-Yoga-Pradipika text mentions
Yogini.[23]

Chausathi Jogini ('Sixty-four Yogini') Temple located at Hirapur,

Odisha.

There are four major extant shrines of the Sixty-four Yogini (Chausathi Yogini, among other spellings) in India
(named for 64 legendary yogini), two in Odisha and two
in Madhya Pradesh. One of the most impressive yogini
temples in Odisha is the ninth century CE hypaethral
Chausathi Jogini Temple located at Hirapur in Khurda district, 15 km south of Bhubaneshwar. Another hypaethral
sixty-four yogini temple in Odisha is the Chausathi Yogini
Pitha in Ranipur-Jharial, near Titilagarh in Balangir district. Two images of the Sixty-four Yogini are missing from
this temple.[26]

Two notable yogini temples in Madhya Pradesh are the

ninth-century Chaunsath Yogini Temple to the southwest of the western group of temples in Khajuraho, near
Chhatarpur in Chhatarpur District, and the 10th century CE Chaunsath Yogini Mandir in Bhedaghat, near
In real life, historical evidence on Yogini Kaulas sug- Jabalpur in Jabalpur district.[27][28]
gests that yogini tradition in Hinduism, who practiced
Yoga philosophy and Tantra, were well established by The iconographies of the yogini images in four yogini
the 10th century.[24] This development was not limited temples are not uniform. In the Hirapur temple, all yogini
to Hinduism, and included Yogini in Buddhist tantra images are with their vahanas (vehicles) and in standing
posture. In Ranipur-Jharial temple the yogini images are
traditions.[24]
in dancing posture. In Bhedaghat temple, yogini images
are seated in Lalitasana.[29]

2.1

Temples to the Sixty-four Yogini

3
9. Varahi
10. Ranveera
11. Vanara-Mukhi
12. Vaishnavi
13. Kalaratri
14. Vaidyaroopa
15. Charchika
16. Betali
17. Chinnamastika
18. Vrishabahana
19. Jwala Kamini
20. Ghatavara
21. Karakali
22. Saraswati
23. Birupa

One of the Yogini of Chausathi Jogini Temple at Hirapur, Odisha.

24. Kauveri
25. Bhaluka
26. Narasimhi
27. Biraja
28. Vikatanna
29. Mahalakshmi
30. Kaumari
31. Maha Maya
32. Rati
33. Karkari

8th-century Chausath Yogini Temple in Madhya Pradesh.

The Sixty-four Yogini as depicted in the complete Hirapur shrine are:

34. Sarpashya
35. Yakshini
36. Vinayaki

1. Bahurupa

37. Vindya Balini

2. Tara

38. Veera Kumari

3. Narmada

39. Maheshwari

4. Yamuna

40. Ambika

5. Shanti

41. Kamiyani

6. Varuni

42. Ghatabari

7. Kshemankari

43. Stutee

8. Aindri

44. Kali

45. Uma
46. Narayani
47. Samudraa
48. Brahmini
49. Jwala Mukhi
50. Agneyei
51. Aditi
52. Chandrakanti
53. Vayubega
54. Chamunda

REFERENCES

3 See also
Apsara
Dakini
Devadasi
Houri
Vajrayogini
Bhairavi

4 References

56. Ganga

[1] Monier Monier-Williams, Sanskrit English Dictionary

with Etymology, Oxford University Press, ,
Archive: yogini

57. Dhumavati

[2] White 2012, pp. 8-9, 234-256, 454-467.

58. Gandhari

[3] Chaudhury, Janmejay. Origin of Tantricism and Sixtyfour Yogini Cult in Orissa in Orissa Review, October, 2004
Archived May 25, 2010, at the Wayback Machine.

55. Murati

59. Sarva Mangala

60. Ajita
61. Surya Putri
62. Vayu Veena
63. Aghora

[4] Bhattacharyya, N. N., History of the Sakta Religion, Munshiram Manoharlal Publishers Pvt. Ltd. (New Delhi,
1974, 2d ed. 1996), p. 128.
[5] Rita Gross (1993), Buddhism After Patriarchy, SUNY
Press, ISBN 978-0791414033, page 87, 85-88

64. Bhadrakali

[6] David Gordon White (2013), Tantra in Practice, Motilal

Banarsidass, ISBN 978-8120817784, pages xiii-xv

2.2

[7] Shaw, Miranda. Passionate Enlightenment: Women in

Tantric Buddhism, Princeton University Press, 1994

Association with Matrikas

Often the Matrikas are confused with the legendary yoginis, who may number sixty-four or eighty-one.[30] In Sanskrit literature, the yoginis have been represented as the
attendants or various manifestations of Durga engaged in
ghting with the demons Shumbha and Nishumbha, and
the principal yoginis are identied with the Matrikas.[31]
Other yoginis are described as born from one or more
Matrikas. The derivation of 64 yogini from eight Matrikas became a tradition. By mid-11th century, the connection between yoginis and Matrikas had become common lore. The mandala (circle) and chakra of yoginis
were used alternatively. The 81 yoginis evolve from a
group of nine Matrikas, instead eight. The Saptamatrika
(Brahmi, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani (Aindri) and Chamundi) joined by Candika and
Mahalakshmi form the nine-Matrika cluster. Each Matrika is considered to be a yogini and is associate with
eight other yoginis resulting in the troupe of 81 (nine
times nine).[32] Some traditions have only seven Matrikas,
and thus fewer yoginis.

[8] McDaniel 2004, p. 90.

[9] Brown 1998, p. 26.
[10] Sanskrit original see: : .;
for an alternate English translation, see: The Rig
Veda/Mandala 10/Hymn 125 Ralph T.H. Grith (Translator); for
[11] David Kinsley (2005), Hindu Goddesses: Vision of the
Divine Feminine in the Hindu Religious Traditions, University of California Press, ISBN 978-8120803947, pages
6-17, 55-64
[12] David Kinsley (2005), Hindu Goddesses: Vision of the
Divine Feminine in the Hindu Religious Traditions, University of California Press, ISBN 978-8120803947, pages
18, 19
[13] Christopher John Fuller (2004), The Camphor Flame:
Popular Hinduism and Society in India, Princeton University Press, ISBN 978-0691120485, page 41

4.1

Bibliography

[14] Karel Werner (1977), Yoga and the g Veda: An Interpretation of the Kein Hymn (RV 10, 136), Religious
Studies, Vol. 13, No. 3, page 289; Quote: The Yogis of
Vedic times left little evidence of their existence, practices
and achievements. And such evidence as has survived in
the Vedas is scanty and indirect. Nevertheless, the existence of accomplished Yogis in Vedic times cannot be
doubted.
[15] Swami Vivekananda public lecture, Vedanta Voice of
Freedom, ISBN 0-916356-63-9, p.43
[16] Daughters of the Goddess: Women Saints of India, by
Linda Johnsen PhD., Yes Int'l Publishers, 1994, pg. 9.

4.1 Bibliography
Brown, Cheever Mackenzie (1998). The Devi Gita:
The Song of the Goddess: A Translation, Annotation,
and Commentary. SUNY Press. ISBN 978-0-79143939-5.
Chopra, Shambhavi. Yogini: The Enlightened
Woman, Wisdom Tree Press, India, 2006
Dehejia, Vidya. Yogini Cult and Temples: A Tantric
Tradition, National Museum, New Delhi, 1986.
Feuerstein, Georg. The Shambhala Encyclopedia of
Yoga, Shambhala Publications, Boston, 2000

[17] The Shambhala Encyclopedia of YOGA, p.244

[18] White 2012, p. 8-9.

Gates, Janice. Yogini: The Power of Women in Yoga,

Mandala Publishing, 2006

[19] David N. Lorenzen and Adrin Muoz (2012), Yogi

Heroes and Poets: Histories and Legends of the Naths,
SUNY Press, ISBN 978-1438438900, pages x-xi

Gupta, Roxanne Kamayani. A Yoga of Indian Classical Dance: The Yoginis Mirror, Inner Traditions,
U.S., 2000

[20] David Lorenzen (2004), Religious Movements in South

Asia, 600-1800, Oxford University Press, ISBN 9780195664485, pages 310-311

Johnsen, Linda. Daughters of the Goddess: The

Women Saints of India, Yes Int'l Publishing, U.S.,
1994

[21] David N. Lorenzen and Adrin Muoz (2012), Yogi

Heroes and Poets: Histories and Legends of the Naths,
SUNY Press, ISBN 978-1438438900, pages 24-25
[22] Monier-Williams, Sanskrit Dictionary (1899).

McDaniel, June (9 July 2004). Oering Flowers,

Feeding Skulls : Popular Goddess Worship in West
Bengal: Popular Goddess Worship in West Bengal.
Oxford University Press, USA. ISBN 978-0-19534713-5.

[23] The Shambhala Encyclopedia of Yoga, Georg Feurstein

Ph.D., Shambhala Publications, Boston 2000, p.350

Parvati Baker, Jeannine. Prenatal Yoga & Natural

Childbirth, North Atlantic Books, 3rd edition, 2001

[24] White 2012, p. 73-75, 132-141.

Muktananda, Swami. Nawa Yogini Tantra: Yoga

for Women, Yoga Publications Trust, Bihar, 2004

[25] Gates, Janice. Yogini: The Power of Woman, 2006, Mandala Publishing, p. 3
[26] Patel, C.B. Monumental Eorescence of Ranipur-Jharial
in Orissa Review, August 2004, pp.41-44 Archived
September 30, 2007, at the Wayback Machine.
[27] Jabalpur district ocial website about us Archived August 14, 2007, at the Wayback Machine.
[28] Chausath Yogini Temple - Site Plan, Photos and Inventory
of Goddesses Archived April 17, 2010, at the Wayback
Machine.
[29] Chaudhury, Janmejay. Origin of Tantricism and SixtyFour Yogini Cult in Orissa in Orissa Review, October, 2004
Archived May 25, 2010, at the Wayback Machine.

Shaw, Miranda. Passionate Enlightenment: Women

in Tantric Buddhism, Princeton University Press,
1994
Shaw, Miranda. Buddhist Goddesses of India,
Princeton University Press, 2006.
Tiwari, Bri. Maya. The Path of Practice: A
Womans Book of Ayurvedic Healing, Motilal Banarsidass Press, 2002
Wangu, Madhu Bazaz. Images of Indian Goddesses,
Abhinav Publications, New Delhi, 2003
White, David Gordon (2012), The Alchemical Body:
Siddha Traditions in Medieval India, University of
Chicago Press

[30] Dehejia, Vidya, Yogini Cult and Temples

[31] Bhattacharyya, N. N., History of the Sakta Religion, Munshiram Manoharlal Publishers Pvt. Ltd. (New Delhi,
1974, 2d ed. 1996), p. 128.
[32] Wangu p.114

5 External links
Yogini Roots: Did Women Invent the Ancient Art
of Yoga?",

5
Sacred Geography of the Goddesses in Kashi, India,
Yogini Temples
Review: In Her Image: New Studies of Female Divinity in South Asian Art, Yogini Art

EXTERNAL LINKS

Text and image sources, contributors, and licenses

6.1

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Yogini Source: https://en.wikipedia.org/wiki/Yogini?oldid=746761169 Contributors: Carlossuarez46, Blainster, Nat Krause, Andycjp,

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