Yogini Tantra

In the place of Kama, which is in the centre of the place of Kama & in the middle of Kama, one should fashion a hole. By Kama one should accomplish Kama, & should place Kama within Kama. Having made oneself a lover by Kama, in the place of Kama one may agitate the world Vamakeshvarimatam IV, 45-46 The Yogini Tantra is a voluminous work held in high regard by practitioners of Vamachara. In a total of 28 chapters divided into two parts, it outlines every topic familiar to the aula ! Vama traditions. "hat follows is an abstract of the first nine patalas or chapters.

First Patala
This opens with a familiar tantrik scene on #ount ailasa where $hiva is addressed by %arvati. $he says she has heard e&position of tantras before on $hri $haila mountain, in Varanasi, in amarupa ! in 'epal. 'ow she wants to hear more from $hiva, the world guru. In answer, $hiva says he will declare the great Yogini Tantra, the giver of both wealth ! liberation. It is to be concealed ! is unknown to all the devatas, to the asuras, to the yakshas ! others but he will declare it out of love for %arvati. (e starts by eulogising the goddess as the cosmic mother )Vishvamata*, dark as a thunderstorm, wearing a garland ! waist+band of skulls, with dishevelled hair, completely naked )digambaram*. $he has a rolling tongue, makes a terrifying roar, three reddened eyes, ! has a wide open mouth. $he wears a moon digit on her forehead, has the corpses of two boys as her earrings, ! is adorned with various gems, which are of the brightness of the $un ! the #oon. ,aughing loudly, she has two streams of blood pouring from her mouth, while her throat is red with blood. In her four arms she holds cleaver, head, ! makes mudras dispelling fears ! granting boons. $he, the supreme 'itya, is seated in reverse )viparita* intercourse with #ahakala upon the corpse of $hiva. The whole scene is set in the cremation ground. -fter this detailed dhyana of ali, $hiva begins to outline the tantra, declaring that he is %arvati.s slave. (e starts with the characteristics of the guru, who he describes as the root of all shastra, the root of this world ! the very self of %arabrahma ! the essence of $hiva. The guru can save a disciple where even gods ! goddesses cannot intercede. The guru.s family is to be considered as identical with the guru. There follows a dhyana of guru in the palace of wish+fulfilling gems on
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#ount ailasa, surrounded by hosts of 0hairavas. The palace is surrounded by the 12+oceans. The guru is one with #ahakala -dinatha ! knows all mantras, whether they be $hakta, Vaishnava or 3anapatya. The greatness of the guru is hymned in all the shastras.

Second Patala
4evi asks $hiva to speak of ali ! Tarini. $hiva says that alika is the greatest of the great vidyas, supreme ! giving nirvana ! liberation to people. (er disciples are 0rahma, Vishnu ! himself. If a sadhaka recites the ali mantra, he becomes her son. Kali, Tara ! 5chinna are the mahavidyas. 6ne successful in ali becomes similarly successful in the others. $hiva begins to speak of initiation. (e says that the rosary to be used in the pu7a should be made of human s!ullbone for long lasting success. - sadhaka or sadhika may also use crystal or ruby rosaries. - full rosary should have /18 beads. The meru, or bead to mark the beginning ! the end of the mala, should be made of a king.s tooth. $hiva proceeds to outline the number of times the mantra should be recited holding the rosary ! the way the fingers should count. (e speaks of the nature of other rosaries including pearl, tulsi )basil* when worshipping Vishnu, ivory for 3anesha, ! rudraksha or red sandalwood for Tripura. "hattura growing in a cremation ground is used for "humavati. (e then describes ritual accessories to be used in the pu7a ! the times in bright ! dark fortnights of the moon which are favourable ! unfavourable as well as other restraints due to time as well as suitable places for the rite.

Third Patala
4evi asks how catastrophes including war ! fever can be warded off. In reply, $hiva recites a kavacha or armour which can be used to protect against malefic influence. It is not to be revealed lightly. (e then speaks of a way to sub7ugate the world )7agadvashyakara*. $age 'arada also asked $hiva to speak of this of old. $hiva says that when she is imagined as a naked 4evi, ali is the deludress of the world. (e then gives the Trailo!ya #ohana Kavacha )armour bewildering the three worlds*. Kalabhairava is the rishi of the mantra, anushtubh is the metre, $hmashana Kali is the devata. -fter giving the armour, $hiva describes how to make it. It should be written on bhur7a )birch* bark ! worn round the person. It should be written on the eighth day of the bright fortnight ! placed inside a golden container. "earing it on different parts of the body gives different results. 6n the head, it destroys disease. 6n the right shoulder, it gives whatever is desired. Vishnu now chimes in ! says 'arada achieved the desires he wanted by employing this kavacha.

Fourth Patala
The 4evi now wants to know of other prayogas to give dominion, knowledge ! wealth. $hiva mentions the Phetkarini Tantra ! the Nila Tantra as sources. 6ne process is to draw a he&agon with the mantra of Tara within plus the sadhya )the ob7ect*. 4evi asks about the satkarmas, si& magical acts. $hiva says these are pacifying, subduing, causing enmity, driving away, uprooting )uccatana* ! causing death. (e says there are si& $haktis appropriate to these acts. The %admini is suitable for pacifying ! $ankhini for sub7ugation. (e then outlines the mantras appropriate to the si& acts.

Fifth Patala
$hiva describes a great sadhana in the cremation ground, involving the fifteen ali 'ityas. This sadhana can also be performed in a desert, by the side of a river, on a mountain, at a crossroads, at the root of a 0ilva tree, at a place where there is a single lingam, at a place where there are no people as well as in the cremation ground.

Sixth Patala
4evi asks about the different classes of sadhaka. $hiva says they are divided into the divya %divine&, vira %heroic& & pashu %herdli!e& categories. The meditation for the divya should be concealed, $hiva speaking of vira meditation. (e says a vira should meditate on the three bindus in the form of a '( year old woman. The first is as bright as /1,111,111 dawn suns,e&tending from the head to the breasts. The second e&tends from the breasts to the hips ! the third from the yoni to the feet. This is the amakala form, the very essence of 0rahma, Vishnu ! $hiva. The vira ! the divya may employ madya, mamsa, matsya, mudra & maithuna )the five .m.s* in their worship. -cc8to $hiva, the rishis, the vasus, the daityas all became great through this pu7a. $hiva speaks of this worship for the four (indu divisions )varnas* ! also for the -vadhuta. #uch of this material is repeated in the Yoni Tantra. (e says the great nectar flows from undalini when it has risen to the top of the head. This is the great wine. $he is the supreme $hakti within the body.

Seventh Patala
4evi asks $hiva to tell her of "evi $vapnavati )she who moves in sleep*. (e gives the mantra. $hiva says8 .This $vapnavati Vidya is very hard to obtain in the three worlds. It is the cause of great miracles, declared by #ahakala.. It should be recited /18 times then $vapnavati visits in sleep always. - sadhaka who masters the mantra sees everything in his dreams he wishes. The god then speaks of the #ritasan)ivani vidya. This appears to give the power of bringing back the dead to life. (e describes other vidyas including #adhumati ! the Trilo!ya!arshi vidya. This attracts whatever a sadhaka desires in the three worlds. #aidens will cross oceans ! mountain ranges to get to him. $hiva goes on to give vidyas of *admavati, the +ashi!arani
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vidya. (e then returns to the topic of $vapnavati. This appears to involve awakening while in the dream state )lucid dreaming:*. The mantras should be concealed ! given only to the devoted, the unstained otherwise hosts of 4akinis consume a person.

Eighth Patala
$hiva speaks of the Yoginis. They look terrifying, with bla;ing eyes ! <1 lakhs of faces. The daitya 3hora then recites a hymn to 4evi, celebrating her victory over the 4aityas. $hiva chimes in, praising her greatness in battle. Towards the end of the patala, $hiva gives a meditation image of $hakti as ali.

Ninth Patala
$hiva starts this lengthy chapter by speaking of the 4evi as the 0rahmanda, the macrocosm. In this guise, she has an immense form, with millions upon millions of arms ! heads. $he is the sum of everything, containing puranas, vedas, smriti ! vedas. -s such she is of the brilliance of millions upon millions of suns ! moons ! fires, consisting of all knowledge, all paths, all dharma, all bliss, all shastra, all veda ! all worlds, in short, everything. Then follows a meditation on $hakti as being present in the different parts of the body. $hiva closes by saying that ali is the form of consciousness )citrupa*, the impartite absolute.