NEW DELHI: The Union Cabinet on Monday doled out the biggest political sop for Delhiites ahead

of the Assembly polls with its decision to regularise 895 unauthorised colonies in the national
Capital. An ordinance in this regard will soon be passed.
The decision to benefit over 65 lakh people has also indicated early elections in Delhi, tentatively
by the end of February. Delhi BJP leaders said the party would go to polls with its fulfilled promise of
regularising unauthorised colonies.
Unauthorised colonies in the Capital are estimated to house 30 to 40 per cent of Delhis population
and have found mention in manifestoes of all political parties in Delhi including the Aam Aadmi
Party (AAP) which made its electoral debut in December 2013. The voters in these colonies turned
out in large numbers to vote for AAP, thus changing political equations in Delhi.
This is for the third successive election in Delhi that regularisation of unauthorised colonies has been
key poll plank for political parties. While the BJP hailed the decision, the rival Congress and AAP
termed the decision an attempt to mislead the people.
In 2012, the then Sheila Dikshit government in Delhi had notified these 895 colonies as regularised
but the same could not be approved by the Centre. Earlier in 2008, Congress president Sonia Gandhi
had distributed provisional certificates to Cabinet to residents of 1,218 illegal colonies in Delhi ahead
of the Assembly elections. This move of the Congress-led government reaped huge dividends and the
party retained power in the state for the third consecutive term.
The Capital has a total of 1,639 unauthorised colonies.
In 2012, while announcing the regularisation of 895 colonies, the Delhi government had technically
notified only 312 colonies that were located on private land. Regarding the 583 colonies situated on
government land, it was stated that the colonies would be regularised over time on payment of a
fixed charge along with the penalty. However, the Cabinets decision of regularisation will be
applicable to all illegal colonies, it was stated.
Such has been the influence of unauthorised colonies in the politics of Delhi that the Lieutenant
Governor, is his first address to the last Delhi Assembly, announced that an action plan for
regularising these colonies within a year will be drawn up and the plan implemented rigorously in a
timebound manner.

Besides, the Union Cabinet has approved amendment to the existing guidelines that enables
regularisation of all unauthorised colonies that have come up till June 1, 2014, which is an extension
of cut-off from March 31, 2002, as announced by the previous Congress-led government in Delhi.
The Narendra Modi government has fulfilled its commitment towards the people of Delhi in around
200 days of governance. It is a historic decision, Delhi BJP president Satish Upadhyay said while
hailing the decision.

ToP 13 TaNTRa & YoGiNi TeMPLeS in iNDiA...

November 11, 2011 at 10:44pm

Tantrism is found in both Hinduism and Buddhism. Although Buddhist and Hindu Tantrism are
distinct, they nevertheless share some common features. These include: a search for liberation
during the present lifetime; a view that the body is divine and contains the bipolar universe within it;
the use of visualisation and yoga, particularly Kundalini yoga in Hindu Tantrism; and a concern with
the construction of sacred diagrams (yantra, mandala), ritual gestures (mudra) and the repetition of
sound formulas (mantras) in order to gain liberation and achieve magical power (siddhi).
Many of the esoteric Buddhist Tantras are modelled on the Hindu Shaiva Tantras, though Buddhist
doctrines are superimposed on the Shaiva material. Some of the early Shaiva Tantras composed
within a culture of cremation ground asceticism advocate the worship of ferocious, often female,
deities, offering them alcohol, meat and erotic substances. These later become codified into the '5
ms', the ritual substances of wine, meat, fish, parched grain and sexual intercourse (all five begin
with the letter 'm' in Sanskrit). What became known as 'left-handed' Tantrism took the use of these
ritual ingredients literally, 'right-handed' Tantrism understood them to be symbolic of pure ritual
substances. Some Tantric traditions, such as Kashmir Shaivism, are monistic maintaining that the
self is identical with the absolute, others, such as the Shaiva Siddhanta are dualistic. Buddhist
Tantras speak of the purification of body, speech and mind in order to realise the emptiness of all
phenomena.

The history of Tantric traditions and their interrelationship is complex. Although the roots of Tantrism
may be ancient, the texts can only be dated with any degree of certainty to the ninth or tenth
centuries CE, though they probably date back to about the seventh. The Tantras are regarded as an
independent revelation which superseded the orthodox Hindu revelation of the Veda. Among the
earliest are Shaiva Tantras (focused on Shiva), though there are also Vaishnava Tantras (focused on
Vishnu) and Shakta Tantras (focused on the Goddess or Shakti). A collection of Saura Tantras
(focused on the Sun) is now lost. There are also Jain Tantras which do not contain the practices of

the more extreme Shaiva cults. The Buddhist Tantras are early and become incorporated into the
complex traditions of Tibetan Buddhism.
Within Hinduism the Tantric revelation can be divided into the Shaiva Siddhanta which accepts the
dualist Tantras as supreme and Shaiva and Shakta Tantras which claim to be monistic. The Shaiva
Siddhanta became aligned to high caste orthopraxy, whereas other groups, such as the Kapalikas,
remained heterodox. The Shri Vidya is a Tantric tradition containing both left and right handed
doctrines which became associated with brahmanical orthodoxy in south India. Kerala has a thriving
Tantric tradition and Kerala tantris are respected Brahmans who install images in temples to this day.
Tantrism is very rich in symbols which are used in meditation and ritual. Indeed, the body itself is a
symbol of the cosmos and male and female bodies symbolise Shiva and Shakti for Hindus, or Prajna
(Wisdom) and Upaya (Means) for Buddhists. Sexual union therefore becomes a symbol of liberation
understood as the union of Shiva and Shakti or of Prajna and Upaya. In Hindu Tantrism Shakti is
active female energy and Shiva is passive, male consciousness, whereas in Buddhist Tantrism
Prajna is the passive female element and Upaya the active, male element. Other Tantric symbols are
sound formulae (mantras); sacred diagrams (yantra, mandala); and ritual hand gestures (mudra).
The Tantras also contain a symbolic language which associate the body with the male-female
polarity in the cosmos.
There are no figures. Most Shaivas will be Tantric in some respects. Although quite orthoprax, the
Shri Vidya tradition and Pancaratra Vaishnavism are influenced by Tantrism and revere Tantric
scriptures. Indeed all Hindus are influenced in some way by Tantrism which has pervaded popular
Hinduism since the medieval period. Similarly all of Tibetan Buddhism is pervaded by Tantrism.
The followers of the Tantra path attach more significance to some particular Hindu temples. These
are not only important for tantriks but also for people of the "bhakti" tradition. In some of these
temples "bali" or ceremonial sacrifice of animals is carried out even today, while in others, like the
Mahakaal temple of Ujjain, ashes of the dead are used in the "aarti" rituals. Here are the top ten
Tantrik shrines or "Shakti Peethas".
1. Kamakhya Temple, Assam:
Kamakhya is at the center of the widely practiced, powerful tantrik cult in India. It is situated in the
north eastern state of Assam, atop the Nilachal Hill. It is one of the 108 Shakti Peethas of Goddess
Durga. Legend has it that Kamakhya came into existence when Lord Shiva was carrying the corpse
of his wife Sati, and her "yoni" (female genitalia) fell to the ground at the spot where the temple now
stands. The temple is a natural cave with a spring. Down a flight of steps to the bowel of earth, is
located a dark, mysterious chamber. Here, draped with a silk sari and covered with flowers, is kept
the "matra yoni". At Kamakhya, tantrik Hinduism has been nurtured by generations of tantrik priests
down the centuries.
2. Kodungallur Bhagavathy Temple, Kerala:

Kurumba Bhagavathi Temple or Kodungallur Bhagavathy Temple is in Kodungallur town in Thrissur

District of Kerala, India. The idol of the goddess Bhadrakali in the temple is unique as it has eight
hands with various attributes. One is holding the head of the Asura, another a sword, next a
'Chelambu,' another a bell, and so on. Routine worship at the temple every day at 3:00 AM and ends
at 9:00 PM. The Goddess is popularly known as Kodungallooramma.
The temple was built to commemorate the martyrdom of Kannakis in the Sangam age. During the
reign of Kulasekhara dynasty, Kodungallur was the capital of Kerala and one of the most important
parts of the region. It is said that sixth avatar of Vishnu, Sage Parasurama built this temple for the
prosperity of the people. According to the old chronicles, this Bhagavathi temple was created in the
heart of the town many centuries ago to serve a special purpose.
Legend says that, after the creation of Kerala by Parasurama, he was harassed by a demon called
Daruka. To kill this evil demon, Parasurama prayed to Lord Shiva for help. As advised by Shiva,
Parasurama constructed the shrine and installed the Shakti Devi as Bhagavathi. The deity in the
temple, it is believed, is Parashakthi herself. According to legends, it was Bhadrakali who killed the
evil demon Daruka.
According to popular beliefs, the temple was once a Buddhist monastery. According to Kerala
historians, Kodunganallore, Trikkanamthikam and the neighboring areas were Buddhist and Jain
centres during the Chera period. Legends say that Palliband Perumal, a ruler from that area
embraced Buddhism and, as a result, he had to abandon the Perumalship owing to severe
opposition from the Hindu community.
According to another belief, the temple was built by Charan Chenguttavan. Elango Adigal, younger
brother of Chenguttavan, wrote his monumental work Shilappadikaram residing at Kodungallur. He
later embraced Buddhism and spent the rest of his life in the Buddhist monastery at
Trikkanamthikam. From time immemorial, persons wishing to earn merit have been offering animal
sacrifice. Countless fowl and goats were sacrificed to the deity as vowed gifts for the protection and
fulfillment of desires. At the intervention of many social reformers, the government of Kerala has
banned animal sacrifice in any form at this place. At present, only red-dyed dhotis are offered to the
deity. Many devotees offer rich presents and gold ornaments.
The people of Kodungallur believe that this temple was, in the olden days, a Shiva shrine and it was
Parasurama who installed Sri Kurumba Bhagavathi close to the idol of Shiva. Although this is a small
town and has several temples, most of them are Shiva shrines. The poojas are conducted under
direct instructions from Sri Bhagavathi Herself. Five 'Sri Chakras' installed by Adi Shankaracharya
are believed to be the main source of the powers of this deity. The priests are Namboodiris and
Adikas (Madhu Brahmins) who have a right to perform Pushpanjalis' to the Goddess.
Bhagavathi being the patron of the royal family of Cranganore, the Raja plays an active part in the
celebrations of the festival. Standing upon a rostrum built around a banyan tree, the Raja spreads
out a silken umbrella soon after the door of the Devi shrine is opened. The peculiarity of the event is
that it denotes the giving permission for all castes to enter the precincts of the temple for worship.

This is known as Kavu Theendal'. Devotees run round the temple thrice with sticks in hand before
they enter the shrine. The legend goes to prove that the killing of the Demon has taken place and the
sticks are substitutes for the arms and swords used in olden days.
The temple is situated in the middle of a plot of land about ten acres, surrounded by banyan and
peepal trees. The srikovil is facing north. The western chamber of the inner temple is the seat of
Sapthamatrukas (Seven Mothers) who also face north. The idols of Ganapathi and Veerabhadra are
found in the chamber, one facing east and the other facing west, respectively. The idol of bhagawati
is about six feet high and made of wood, carved from a jackfruit tree. The idol has eight arms that
carry weapons and symbols.
To the left of the temple is the walled enclosure which has a peculiar Samadhi of Vysoori', perhaps a
medieval shrine deity for small pox, chicken pox, mumps and other contagious diseases. Devotees
offer auspicious turmeric powder which gives credence to the influence of the Goddess and the
legend. Its widespread fame is evident through its clean and well-kept sanctuaries. About fifty metres
away to the left is a sacred pond (Pushkarini), where devotees bathe before entering the main
shrine. It is believed that this pond was created by the goodness by striking the ground with her
sword.
The Bharani festival at the Kodungallur Bhagawati temple is one of the grandest in Kerala. It is a
month of festivities from the Bharani asterism in the month of Aquarius to 7 days after the Bharani
asterism in the month of Pisces. It normally falls between the months of March and April. The festival
usually starts with the ritual called 'Kozhikkallu moodal' which involves the sacrifice of cocks and
shedding of their blood, which forms an important feature of this temple. The members of the
Kodungallur Bhagavathy temple are allowed to participate in this ritual. It is to appease the goddess
Kali and her demons who take delight in blood offerings.
'Kavu Theendal', another important event of the festival, overseen by the King of Kodungallur where
a horde of Vellichapads (oracles) make a mad rush around the temple waving their sabres in the air
while the members of their retinue throw objects (including cocks) over the inner quadrangle. They
make a wild cry of abuse at the goddess in bawdy language. Their abuse is said to be accepted by
the goddess followed by the purification ceremony the next day. Chandanapoti Charthal is yet
another festival of smearing the image with sandal paste.
The Thalappoli festival is in the month of Makaram (JanuaryFebruary). The four day Thalappoli
commences from the evening of Makara Sankranthi with religious rituals. Big procession headed by
richly caparisoned elephants are taken out to the accompaniment of Pancha Vadyam, Paancari,
Paandi, etc.
3. Valayanad Devi Temple, Kerala:
Valayanad Devi temple dedicated to Bhagavathy, is situated in Valayanad on Mankavu
Govindapuram route in the city of Calicut. The temple which faces the North has four gopurams.

Valayanad Bhagavathi is the family deity of the Zamorin Swaroompam, who ruled Kozhikode in the
medieval period. Legends say that in a fight between Zamorin and Valluva Konathiri (king of
Valluvanad), the Zamorin got defeated in spite having better military and financial might. Zamorin
pondered over this and came to know that, the Bhagavathy's blessings were with Valluvakonathiri.
Zamorin undertook Tapas at Thirumandhamkunnu temple, which is the family temple of
Valluvakonathiri, in disguise, till Devi manifested before him. Zamorin requested Bhagavathy to come
to his kingdom. While they were travelling Devi told Zamorin that whenever he hesitates and turns
back to check whether Devi was with him, she will return immediately. They travelled thus. After
sometime, when the jingling of her dance-bells (chilanga) was not to be heard, the Zamorin looked
back. Immediately Devi told him that she won't come any further, but as a reward for the Zamorin's
devotion, would throw her bangle (vala), and the spot where it falls will have her presence. This
bangle rotated for a week (Azhcha) and landed at the place where the temple stands now. The place
where the bangle rotated for a week came to be known as Azhchavattom and the place where the
bangle falls became Thiruvalayanad.
4. The Mookambika Devi Temple of Kollur, Kerala:
It is dedicated to Mookambika Devi, is one of the most prominent shrines for people in the state of
Karnataka and Kerala, India. Located at a distance of 147 km from Mangalore in the picturesque
surroundings presented by the banks of the river Sauparnika and the lush green Kodachadri hill, the
temple attracts millions of pilgrims every year. The temple holds immense relevance for the devotees
as it is associated with revered Hindu saint and Vedic scholar Adi Shankara. It is believed that Adi
Shankara perceived the idea of having a Mookambika Devi temple at Kollur and himself installed the
idol of deity in the temple some 1200 years ago. People have high faith in Mookambika Devi Temple
as Goddess Mookambika is regarded as a manifestation of Shakti, Saraswathi and Mahalakshmi. In
fact the Temple of Mookambika Devi is one of the 'Seven Muktisthala' pilgrimage sites in Karnataka
which are Kollur, Udupi, Subrahmanya, Kumbashi, Koteshwara, Shankaranarayana and Gokarna.
The Mookambika Devi Temple stands at the bottom of the Kodachadri peak. The deity is in the form
of Jyotir-Linga incorporating both Shiva and Shakthi. The Panchaloha image (five element mixed
metal) of the Goddess on Shree Chakra is stated to have been consecrated by Adi Shankaracharya
during his visit to this place. It is believed that the original place of the goddess is on top of
Kodachadri Peak (3880') and as it was very difficult for ordinary people to trek all the way to
Kodachadri, Shankaracharya reestablished the temple at Kollur.There is an exquisite sculpture of
Panchamukha Ganesha here.
Kollur is regarded as one of the Seven Muktisthala pilgrimage sites, of Parashurama Kshetra, in
Karnataka which are (Kollur), Udupi, Subrahmanya, Kumbashi, Koteshwara, Shankaranarayana and
Gokarna. Other deities in the Kollur Mookambika temple include Shri Subramanya, Shri
Partheeshwara, Shri Panchamukha Ganapathi, Shri Chandramouleeshwara, Shri Pranalingeshwara,
Shri Nanjundeshwara, Shri Anjaneya, Shri Venkataramana, Shri Thulasi Gopalakrishna.

During the Navarathri celebrations in November, the temple is crowded with devotees. Janmashtami
or Krishna jayanthi is also a popular festival here. It is believed that the Swayambu Linga appeared
on this day.
Vidhyarambha or the initiation of small children in the letters of the alphabet of their mother tongue is
carried out in the Saraswathi mantapa on the last day of the Navarathri festival. However
Vidhyaramba can be conducted on any suitable day at the temple. Annadhana is offered as a free
offering to the devotees every afternoon and in the evenings.
5. Kalighat, West Bengal:
Kalighat, in Calcutta (Kolkata), is an important pilgrimage for tantriks. It is said that when Sati's
corpse was cut into pieces, one of her fingers fell at this spot. Many goats are sacrificed here before
the Goddess Kali, and innumerable tantriks take their vows of self-discipline in this Kali temple.
Bishnupur in Bankura district of West Bengal is another place from where they draw their tantrik
powers. Intent on worshipping the Goddess Manasa, they make their way to Bishnupur for an annual
snake worship festival held in August every year. Bishnupur is also an ancient and well-known
cultural and crafts center.
6. Bhubaneswar, Orissa:
In Bhubaneswar, the 8th-century Vaital temple has a reputation of being a powerful tantrik center.
Inside the temple stands the mighty Chamunda (Kali), wearing a necklace of skulls with a corpse at
her feet. Tantriks find the dimly lit interior of the temple an ideal place for absorbing age-old currents
of power that emanate from this spot.
7. Ekling, Rajasthan:
An unusual four-faced image of Shiva carved from black marble can be seen at the Shiva temple of
Eklingi near Udaipur in Rajasthan. Dating back to AD 734 or thereabouts, the temple complex draws
a steady stream of tantrik worshippers almost throughout the year.

8. Balaji, Rajasthan:
One of the most interesting and popular centers of tantrik rites is at Balaji, near Bharatpur off the
Jaipur-Agra highway. Exorcism is a way of life at Balaji, and people from far and near, who have
been "possessed by spirits" flock to Balaji in large numbers. It requires nerves of steel to watch some
of the exorcism rituals that are practiced here. Often the wails and screams can be heard for miles
around. Sometimes, 'patients' have to stay on for days on end to be exorcised. Visiting the temple at
Balaji leaves one with an eerie feeling.
9. Khajuraho, Madhya Pradesh:

Khajuraho, situated in the central Indian state of Madhya Pradesh, is known all over the world for its
beautiful temples and erotic sculpture. However, few people are aware of its reputation as a tantrik
center. The powerful depictions of gratification of carnal desires coupled with the evocative temple
settings, which represent a spiritual quest, are believed to denote the means to transcend worldly
desires and reach out for spiritual exaltation, and finally nirvana (enlightenment). The Khajuraho
temples are visited by great many people throughout the year.
10. Kaal Bhairon Temple, Madhya Pradesh:
The Kaal Bhairon Temple in Ujjain has the dark-faced idol of Bhairon, known to cultivate tantrik
practices. It takes about an hour's drive through the peaceful countryside to reach this ancient
temple. Tantriks, mystics, snake charmers, and those in search of "siddhi" or enlightenment are often
drawn to Bhairon in the initial stages of their quest. While the rituals vary, an oblation of raw, country
liquor is an invariable component of Bhairon worship. The liquor is offered to the god with due
ceremony and solemnity.
11. Mahakaleswar Temple, Madhya Pradesh:
The Mahakaleswar Temple is another famous tantrik center of Ujjain. A flight of steps leads down to
the sanctum sanctorum that houses the Shiva lingam. Several impressive ceremonies are held here
during the day. However, for tantriks, it is the first ceremony of the day that is of particular interest.
Their attention is focused on the "bhasm aarti" or the ash ritual the only one of its kind in the
world. It is said that the ash with which the Shiva lingam is 'bathed' every morning must be that of a
corpse that has been cremated the day before. If no cremation has taken place at Ujjain, then the
ash must be obtained at all costs from the nearest cremation ground. However, the temple
authorities assert that though it was once customary for the ash to belong to a 'fresh' corpse, the
practice had long been discontinued. The belief goes that those who are fortunate to watch this ritual
will never die a premature death.
The topmost floor of the Mahakaleswar Temple remains closed to the public all through the year.
However, once a year on Nag Panchami Day-the top floor with its two snake images (which are
supposed to be sources of tantrik power) are thrown open to the public, who come to seek "darshan"
of Gorakhnath ki Dhibri, literally meaning "the marvel of Gorakhnath".
12. Jwalamukhi Temple, Himachal Pradesh:
This spot is of particular significance to tantriks and attracts thousands of believers and skeptics year
after year. Guarded and cared for by the fierce-looking followers of Gorakhnath who is known to
have been blessed with miraculous powers the spot is no more than a small circle of about three
feet in circumference. A short flight of stairs leads down to the grotto-like enclosure. Within this grotto
are two small pools of crystal-clear water, fed by natural underground springs. Three orange yellow
jets of flame flare continuously, steadily, from the sides of the pool, barely inches above the surface

of the water, which appears to be on the boil, bubbling away merrily. However, you will be amazed to
discover that the apparently boiling water is in fact refreshingly cold. While people try to unravel the
marvel of Gorakhnath, tantriks continue to draw upon the powers that are centered in the grotto in
their quest for self-realization.
13. Baijnath, Himachal Pradesh:
Many tantriks journey on from Jwalamukhi to Baijnath, nestling at the foot of the mighty Dhauladhars.
Inside, the lingam of Vaidyanath (Lord Shiva) has long been a symbol of veneration for the vast
number of pilgrims who visit this ancient temple the year around. The temple priests claim a lineage
as old as the temple. Tantriks and yogis admit that they travel to Baijnath to seek some of the healing
powers possessed by Shiva, the Lord of Physicians. Incidentally, the water at Baijnath is reputed to
possess remarkable digestive properties and it is said that until the recent past, the rulers in Kangra
Valley of Himachal Pradesh would drink only water obtained from Baijnath.

Yogini Temples in India...

The Yogini cult has its origin in the simple tribal and folk tradition of India that, by the 7th-8th
centuries A.D., in conjunction with the "Sakta-Tantric" form, meaning the worship of the Mother
Goddess combined with certain magical rituals, which had acquired a more definite shape. A large
body of Tantric texts and a similar number of shrines found in various parts of the country clearly
reveal that several inexhaustible attempts made by its exponents and followers went a long way to
popularize this esoteric cult between the 9th and 12th century.
Some later inscriptions found in certain Yogini temples further indicate that the cult was practiced
even in the 16th century. It is still not clear as to when exactly the Yogini cult bowed out of limelight,
and equally intriguing as to why its temples were abandoned. The entire phenomenon of Yogini
worship and the construction of temples has its roots outside the hold of orthodox Brahmanical
tradition. The Yogini in the shape of a Sakta-Tantric cult came into existence in the 7th-8th century
AD. It continued to flourish as an important manifestation of Sakta Tantricism. This cult with primitive
ideas on the efficacy of magical rituals and spells, sounds and gestures, is a movement that has a
deep connection with rural and tribal traditions. If we were to look for the origin of the Yoginis, we
must turn to the simple village cults and to the gram devis, the local village goddesses.
In the villages of India, especially in Orissa, these are the favored deities. Each gram devi, be she
Ramchandi, Shyamkali, Harachandi, Tarini, Viraja, Bhagavati, Durgamata, Sarala, Bhadrakali,
Kamakhya, Bhabani, Mangala etc., presides over the welfare of the village. These village goddesses
seem to have been gradually transformed and consolidated into potent numerical groupings of sixtyfour (sometimes eighty-one, sometimes forty-two) acquiring thereby a totally different character. It
was Tantricism that elevated these local deities and gave them new form and vigor as a group of
goddesses who could bestow magical powers with a view to the destruction of enemies.

The remains of Yogini temples in various parts of the country clearly reveal that the exponents and
followers of this esoteric cult made vigorous attempts to popularize it and this cult was of impelling
and vital significance from the 9th to the 12th century. Later inscriptions added to certain Yogini
temples indicate that the shrines were in worship even in the early 16th century. We do not know
exactly when the Yogini cult lost its following or why its temples were abandoned. Nine Yogini
temples discovered so far are distributed in Orissa, Madhya Pradesh, Uttar Pradesh and in Tamil
Nadu. Unfortunately, with the ravage of time, only few of the Yogini temples survive today and Orissa
has the distinction of preserving two of these outstanding temples one at Hirapur, a picturesque
village near Bhubaneswar and another at Ranipur-Jharial in Bolangir district.
The Legends
In the ancient scriptures, often Yoginis are depicted as consorts of 'Yogis', and like their male
companions practiced 'Yoga' (mediation) to gain mastery over science and acquire magical powers.
"Kaula Marga", a tantric form of worship further includes Yoginis of different categories in its "Cakra"
(circle) associated with lord Shiva.
The Cakra is alternatively known as "Yogini Cakra", "Kaula Cakra" (the circle of time) or the "Bhairavi
Cakra" (the circle of
Bhairavi, the female companion of the terrifying form of Shiva known as "Bhairava"). The 'Marga', or
path, that defines five ways to perform penance to attain liberation and happiness are 'Matsya' (fish),
'Mamsa' (meat), 'Mudra' (parched grain), 'Madya' (liquor) and 'Maithuna' (sexual intercourse). A large
collection of historical texts mention that to attain 'Siddhi' (spiritual powers), the 'Sadhakas' (the
Tantric worshippers) unanimously offered flesh, blood and wine to the Yoginis, a tradition still in
practice in several parts of Orissa. Devotees offer all these things to most of the village goddesses
on important festive occasions, in times of crises, and each time these goddesses manifest
themselves in dreams or otherwise to the devotees, demanding such sacrifices.
Oftentimes, the Sadhakas took recourse to Maithuna to attain the power of the Yoginis. According to
the Kaula path, women of lower caste such as the 'Rajaki' (washerwomen), 'Carmakari' (leather
worker), 'Vesya' (prostitute), 'Matangi' (an outcaste) and 'Madhumati' (vintner's caste) are the most
suitable partners in the ritual of Maithuna. It further suggests that Maithuna practiced along with yoga
leads to the most consummate and soul-lifting physical experience.
HIRAPUR, near Bhubaneswar, Orissa
The Yogini Temple, also known as the "Mahamaya Temple", has an ambience that is quite charged.
The temple conveys an impression of the overwhelming power of its sixty-four Yoginis. Mahamaya,
the presiding deity of the temple is found adorned with red cloth and vermilion. The deity is still
worshipped by the local villagers.
The Hirapur Temple is the smallest of the Yogini temples in India. It measures only thirty feet in
diameter, and is hardly eight feet high. The temple is built of coarse sandstone blocks with laterite as

its foundation. The Yoginis are carved out of fine-grained gray chlorite. The inner walls of the temples
have sixty-four niches with sixty Yoginis still in place.
The recently reconstructed small central pavilion has eight niches. Four of these have the images of
the remaining four of the sixty-four Yoginis, while the other four have images of the Bhairavas
depicted with erect phalluses as is customary of the images of Shiva in Orissa. The images are
about 2 feet tall, and the niches, in which they are placed, were probably treated as miniature
shrines.
The credit for building the Yogini temple of Hirapur goes to the Bhauma and Somavamsi rulers of
Orissa who were known for their tolerance, liberality and eclecticism. Their rule, which lasted from
mid-8th to mid-10th century A.D., has been depicted as the 'Golden Age' mainly due to their
contribution in the field of, philosophy, and literature. During this period, there was a gradual
amalgamation of Shaivism (worship of Shiva), Shaktism (worship of the Mother Goddess) and the
Vajrayana, or Tantric form of Mahayana Buddhism in the region. It is believed that the Yogini Temple
at Hirapur was built towards the end of the Bhauma rule, in the 9th century A.D.
The sculptures of Hirapur temple are extraordinarily beautiful. Faces are delicately carved often with
a gentle smile and with coiffures of various styles and heavily ornamented. The architecture of this
temple combines a highly original sculptural tradition with extraordinary craftsmanship.
A visit to the Yogini temple at Hirapur marks only the beginning of the journey into Orissa's
mysterious past. It also throws light on the role the worship of feminine cults played in promoting
harmony through the synthesis of major religious traditions of medieval Orissa.
The Cradle of the Yogini Cult
Simple circular enclosures without a roof are an unusual phenomenon among the religious shrines in
India. In addition, the circular walls of these enclosures have niches that enshrine sixty-four female
images known as "Yoginis". These shrines are referred to as the "Chausati" (sixty-four) Yogini
temples, and the cult associated with them is known as the Yogini cult.
In some other religious texts, Yoginis are also referred to as the attendant deities of the Great
Goddess. In contrast, another tradition categorized the 64 Yoginis into potent numeral groupings of 8
forms - those that signify the eight Great Goddesses or the "Asta Matrakas" The images of these
Asta Matrakas are widely found in India, and especially in Orissa in their larger-than-life forms.
While some of the Yoginis of Hirapur are portrayed as huntresses with bows and arrows, others are
shown balancing on a pair of wheels, or playing a drum. Most of them have two hands, but a few are
also shown with four. Some of them are poised over a mount that could commonly be a fish, parrot,
turtle, frog, snake, scorpion, rat, or a decapitated male head, an archer, to name a few. Some of the
Yoginis also have non-human faces of animals such as the horse, ass, rabbit, elephant and lion.
Witchcraft

A number of ancient texts recount terrifying stories highlighting the sorcery or witchcrafts aspect of
the Yoginis. According to these stories, Yoginis could acquire certain magical powers with which they
could transform human beings into animals and birds. A few other stories talk of a category of
witches referred to as 'Dakinins', known for their ability to fly, besides their appetite for human flesh.
In Orissa, the ancient practice of witchcraft is still practiced. Among the Santals of Mayurbhanj
district, the Santali witches often leave behind their husbands in bed in the midst of the night to
assemble in a forest. Completely naked, they spend the rest of the night dancing and singing with
'bongas' (spirits or deities) and lions as their partners. At the break of dawn, they return to their beds,
back to being what they originally were. The Santals believe that the 'talent' for witchcraft is not
innate, but is attained through strict discipline.
Legend of Chandi Purana
The Chandi Purana", a 15th century A.D. text, written by Sarala Das of Orissa, refers to Yoginis as
forms of the 'Devi' or the Supreme Goddess of the 'Saktas', based on the story of the Goddess
'Chandi' or 'Durga' killing 'Mahisasura' or the buffalo-demon, is a clear reflection of the extreme form
of Tantrism practiced in coastal Orissa of those times. According to the text, the Goddess Chandi is
said to have liberated an innumerous number of female soldiers known as Yoginis, who were
excessively fond of flesh, blood, bone and marrow. And to fulfill these desires, the soldiers fought
incessantly with the demons till they were killed and could be consumed. The text says that
numerous goats, rams and buffaloes were killed every day to propitiate the Goddess Sarala and the
Yoginis.
Vajrayana Buddhism
The Vajrayana or the Tantric form of Buddhism, which evolved against the principles of earlier
Buddhism preached by the Buddha himself, had laid great emphasis on the theory of emancipation.
The preachers of Vajrayana Buddhism redefined 'Nirvana' (liberation) as 'Sunya' (void), 'Vijnana' and
'Mahasukha' (extreme pleasure) that could be achieved by embracing a woman. In this newly
restructured nirvana, women were designated as 'Shakti', and their union with the 'Sadhaka' came to
be known as yoga.