Chatuhsasthi Yogini Mantra 64 Kali Yogini Namavali

Recitation of the following sacred mantras will bring about transformation

of consciousness and a closer personal relationship with the aspects of
Maha Kali.
Each Mantra is preceded by "Om" and is concluded with "Svahaa".
1. Kali Nitya Siddhamata - Mother of the Siddhas
2. Kapalini Nagalakshmi - Lakshmi of Naga
3. Kula Devi Svarnadeha - Of golden body
4. Kurukulla Rasanatha - Ruler of physical pleasure
5. Virodhini Vilasini - Residing within Self
6. Vipracitta Rakta Priya - Who loves passion
7.

Ugra Rakta Bhoga Rupa - Enjoyer of passion in the form

8. Ugraprabha Sukranatha - Ruler of the seminal essence
9. Dipa Muktih Rakta Deha Liberation through the body of
passion
10. Nila Bhukti Rakta Sparsha Who receives pleasure from the touch
of passion
11. Ghana MahaJagadamba - Great Mother of the world
12. Balaka Kama Sevita - Attended by the God of Love
13. Matra Devi Atma Vidya The Goddess with knowledge of Self
14. Mudra Poorna Rajatkripa Who completely radiates
compassion
15. Mita Tantra Kaula Diksha Initiatress of the Tantric Kaula Path
16. Maha Kali Siddhesvari - Queen of the Siddhas
17. Kameshvari Sarvashakti - Shakti of All
18. Bhagamalini Tarini Who delivers from calamity
19. Nityaklinna Tantraprita Fond of Tantra
20. Bherunda Tatva Uttama Essence of Sexual Fluid
21. Vahnivasini Sasini - Radiance- of the moon
22. Mahavajreshvari Rakta Devi Senuous Goddess
23. Shivaduti Adi Shakti - Origional Feminie Energy
24. Tvarita Urdvaretada - Giver of the Upward Ecstasy
25. Kulasundari Kamini - Desire Itself
26. Nitya Jnana Svarupini - The Great form of Wisdom
27. Nilapataka Siddhida - Giver of perfection
28. Vijaya Devi Vasuda - Goddess who is Giver of
wealth
29. Sarvamangala Tantrada - Who Bestows Tantra
30. Jvalamalini Nagini - Snake Goddess
31. Chitra Devi Rakta Puja - Goddess who is worshipped
with passion
32. Lalita Kanya Sukrada - Pure Maiden
33. Dakini Madasalini - - Shining with rapture
34. Rakini Papa Rasini - - Destroyer of sin
35. Lakini Sarvatantresi - - Ruler of all tantras
36. Kakini Naganartaki - Who dances with Nagaraj
37. Sakini Mitrarupini - - Friend
38. Hakini Manoharini - - Mind Stealer
39. Tara Yoga Rakta Poorna - Who in union bestows complete
passion
40. Shodashi Latika Devi - Creeper Goddess
41. Bhuvaneshwari Mantrini energy of all mantras
42. Chinamasta Yoni Vega - With dripping yoni
43. Bhairavi Satya Sukrini - Supreme Purity
44. Dhumavati Kundalini - Primordial energy of self
45. Bagla Muki Guru Moorthi - Form of the guru
46. Matangi Kanta Yuvati - Youthful beauty enhanced by
Love
47. Kamala Sukla Samsthita - Residing in the Semen
48. Prakriti Brahmandri Devi Goddess residing in the crown
49. Gayatri Nitya Chitrini - Eternal core of the energy of
Self
50. Mohini Matta Yogini - Intoxicated
51. Saraswathi Svarga Devi - Goddess of Heaven
52. Annapoorni Shiva Samgi With Shiva
53. Narasimhi Vamadevi - Beloved Goddess
54. Ganga Yoni Svarupini - Energy of the Yoni
55. Aprajita Samaptida - Who Bestows Orgasm
56. Camunda Parianganatha - Ruler of sacred erection
57. Varahi Satya Ekakini - Oneness of Truth
58. Kaumari Kriya Shaktini - Energy of dedicated action
59. Indrani Mukti Niyantri - Guide to bliss
60. Brahmani Ananda Moorthi Image of bliss
61. Vaishnavi Satya Rupini - Form of truth
62. Mahesvari Para Shakti - Transcendental energy
63. Lakshmi Monoramayoni - With beautiful yoni
64. Durga Satchitananda - Truth consciousness and bliss

Kali’s 64 Yogini Namavali

Chatuhsasthi Kali Yogini Mantra
Swami Ayyappa Giri
Yogini Ashram
The author did sadhana in all the existing 64 Yogini Temples. This one is the well known
Hiripur Temple, taken many years ago.

Worshipping Kali through Her 64 Yogini Namavali

Kali is in all forms. She when her 64 Yogini Namavali is chanted,
because all of her Goddesses are but extensions of her Cosmic
Personality. Jai Maa!

First drawn through and authored by Swami Ayyappa Giri in 1990,

these mantras come directly from Sathguru Babaji. Devotees of
the Mother and her 64 forms will be pleased to know that they
have been posted extensively in multiple sites throughout the
internet. All are welcome to use these sacred sounds which will
elevate humanity.

We ask that all who draw from this sacred verse pay homage to
Kriya Babaji by acknowledging it’s source.

For the absolving of sins, clarity of consciousness, a peaceful

heart, massive protection, dynamic aura, robust health, and the
magnificent grace of abundance of every type, one should chant
the sacred names of the Sixty-Four Yoginis. We should never
minimize their potential. They are not minor deities. They are
none other than emanations of the one cosmic Prakriti residing
over every aspect of the relative plane. They can pull a soul from
the lowest depths of illusion into the most elevated heights of
grace- light.

To perform this puja, simply prepare a copper yantra with sixty-

four petals and chant the following mantras with an open heart. If
copper is not available, draw the yantra with India ink using Bhoj
Patra. The daily repetition of these mantras with purify all
darkness, jealousy and resentment within. Seek out direct
spiritual guidance from a soul animated by the Divine. As the
Siddha Rama Devar said, “Surrender to the young Shakti, and she
will not forget you for the rest of your life.”

For additional information read

1. Om Kali Nitya Siddhamata Swaha

Mother of the Siddhas

2. Om Kapalini Nagalakshmi Swaha

Lakshmi of Naga

3. Om Kula Devi Svarnadeha Swaha

Of golden body

4. Om Kurukulla Rasanatha Swaha

Ruler of physical pleasure

5. Om Virodhini Vilasini Swaha

Residing within Self
6. Om Vipracitta Rakta Priya Swaha
Who loves passion

7. Om Ugra Rakta Bhoga Rupa Swaha

Enjoyer of passion in the form

8. Om Ugraprabha Sukranatha Swaha

Ruler of the seminal essence

9. Om Dipa Muktih Rakta Deha Swaha

Liberation through the body of passion

10. Om Nila Bhukti Rakta Sparsha Swaha

Who receives pleasure from the touch of passion

11. Om Ghana MahaJagadamba Swaha

Great Mother of the world

12. Om Balaka Kama Sevita Swaha

Attended by the God of Love

13. Om Matra Devi Atma Vidya Swaha

The Goddess with knowledge of Self

14. Om Mudra Poorna Rajatkripa Swaha

Who completely radiates compassion

15. Om Mita Tantra Kaula Diksha Swaha

Initiatress of the Tantric Kaula Path

16. Om Maha Kali Siddhesvari Swaha

Queen of the Siddhas

17. Om Kameshvari Sarvashakti Swaha

Shakti of All

18. Om Bhagamalini Tarini Swaha

Who delivers from calamity

19. Om Nityaklinna Tantraprita Swaha

Fond of Tantra

20. Om Bherunda Tatva Uttama Swaha

Essence of Sexual Fluid

21. Om Vahnivasini Sasini Swaha

Radiance of the moon

22. Om Mahavajreshvari Rakta Devi Swaha

Sensuous Goddess

23. Om Shivaduti Adi Shakti Swaha

Original Feminine Energy

24. Om Tvarita Urdvaretada Swaha

Giver of the Upward Ecstasy

25. Om Kulasundari Kamini Swaha

Desire Itself

26. Om Nitya Jnana Svarupini Swaha

The Great form of Wisdom
27. Om Nilapataka Siddhida Swaha
Giver of perfection

28. Om Vijaya Devi Vasuda Swaha

Goddess who is Giver of wealth

29. Om Sarvamangala Tantrada Swaha

Who Bestows Tantra

30. Om Jvalamalini Nagini Swaha

Snake Goddess

31. Om Chitra Devi Rakta Puja Swaha

Goddess who is worshipped with passion

32. Om Lalita Kanya Sukrada Swaha

Pure Maiden

33. Om Dakini Madasalini Swaha

Shining with rapture

34. Om Rakini Papa Rasini Swaha

Destroyer of sin

35. Om Lakini Sarvatantresi Swaha

Ruler of all tantras

36. Om Kakini Naganartaki Swaha

Who dances with Nagaraj

37. Om Sakini Mitrarupini Swaha

Friend

38. Om Hakini Manoharini Swaha

Mind Stealer

39. Om Tara Yoga Rakta Poorna Swaha

Who in union bestows complete passion

40. Om Shodashi Latika Devi Swaha

Creeper Goddess

41. Om Bhuvaneshwari Mantrini Swaha

Energy of all mantras

42. Om Chinamasta Yoni Vega Swaha

With dripping yoni

43. Om Bhairavi Satya Sukrini Swaha

Supreme Purity

44. Om Dhumavati Kundalini Swaha

Primordial energy of self

45. Om Bagla Muki Guru Moorthi Swaha

Form of the guru

46. Om Matangi Kanta Yuvati Swaha

Youthful beauty enhanced by Love

47. Om Kamala Sukla Samsthita Swaha

Residing in the Semen
48. Om Prakriti Brahmandri Devi Swaha
Goddess residing in the crown

49. Om Gayatri Nitya Chitrini Swaha

Eternal core of the energy of Self

50. Om Mohini Matta Yogini Swaha

Intoxicated

51. Om Saraswathi Svarga Devi Swaha

Goddess of Heaven

52. Om Annapoorni Shiva Samgi Swaha

With Shiva

53. Om Narasimhi Vamadevi Swaha

Beloved Goddess

54. Om Ganga Yoni Svarupini Swaha

Energy of the Yoni

55. Om Aprajita Samaptida Swaha

Who Bestows Orgasm

56. Om Camunda Parianganatha Swaha

Ruler of sacred erection

57. Om Varahi Satya Ekakini Swaha

Oneness of Truth

58. Om Kaumari Kriya Shaktini Swaha

Energy of dedicated action
59. Om Indrani Mukti Niyantri Swaha
Guide to bliss

60. Om Brahmani Ananda Moorthi Swaha

Image of bliss

61. Om Vaishnavi Satya Rupini Swaha

Form of truth

62. Om Mahesvari Para Shakti Swaha

Transcendental energy

63. Om Lakshmi Monoramayoni Swaha

With beautiful yoni

64. Om Durga Satchitananda Swaha

Truth consciousness and bliss

We ask that all who draw from this sacred verse pay homage to
Kriya Babaji by acknowledging it’s source.

KALI YOGINI TANTRA:

REVELATION OF THE COSMIC
MOTHER
Kali Yogini Tantra
Excerpts from The Sacred Text of the Kaula
Yoginis
 As Revealed by Mataji Bhairavi Nagalakshmi
with Commentary by Tantraraja Swami Ayyappa Giri

(Excerpt released on 22 January 2018)

Kali Yogini Tantra

The ancient Cosmic Mother speaks through her Kali Yogini Tantra.
Maha Kali, having been pacified and calmed by the supreme
embrace of Shiva, was overcome with love and affection for
humanity. With awe and respect, the greatest of the Siddhas and
Rishis began to assemble at the feet of Shiva and Mother Kali. The
Deva Loka celestials gathered together with the greatest Siddhas
and Rishis, all seeking darshan of the great Mother.

Following considerable time in silence, the assemblage

supplicated the Divine Mother to reveal the secrets of her great
manifestations, personified in nature as the Goddesses of the
sacred circle of sixty-four. When the silent energy reached a
pinnacle, She spoke.
 Majesti
c Dynamic, Powerful, Beautiful Cosmic Maha Kali (Kali Yogini
Tantra)

Cosmic Mother Speaks

“O Great Ones, if I am known, what need is there for pilgrimage,
austerities and even sadhana itself? If I am revealed, of what use
is puja, tantra, kriya, yoga and the inspired texts? My mystery is
grand and broad and expansive beyond the consciousness of
humanity, yet I am ever accessible as the cosmic lover beyond
the thinking mind. It is I who is the source of the peace, light,
love, and power, as they are all hallmarks of my essence. This is
the essence of my Kali Yogini Tantra.

I am the polarities and the space between them. The forces of

creation are none other than my Divine nature in union with her
Lord. Manifesting in both celestial and terrestrial planes,
pretending to be limited as a human incarnation, I fein
intoxication with all aspects of life. I manifest before sincere
tantrics, so that Shiva and Shakti, secretly embodied as humans,
may know Shiva and Shakti as their intimate lover in every sphere
and dimension. Thus, I am always in oneness and yet, I always
seek oneness as well.

I take on human incarnation in order that all less conscious

manifestations might discover their divinity though relationship.
In doing so, I provide an avenue for humanity to taste the nectar
of immortality through my Kaula Tantra. Even given this, my true
nature still remains secret. I live hidden in the bodies of human
lovers and friends, promoting the elevation of consciousness for
those who seek it through me.

She Manifests as All of the Yoginis

I assume the forms of the eight ancient Mothers, the Ashta
Matrikas, through whom I given birth to the greatest secrets of
tantra. I pulsate within the spiritual heart of the ten great Mothers
of Wisdom, the Mahavidyas, and reside as the divine lunar
expression of all of Lalita’s forms. Manifesting as the Sharir
Yoginis, I live within the bodies of all men and women. I am the
Nitya Shaktis, representing every phase of the lunar light. Each
and all are my own distinct eternities.
My Nityas uniquely manifest with the waning and waxing of the
Moon. Like the moon itself, which is synchronistic as a planetary
body, some of my forms appear light and some dark, according to
the cycles of time and divisions of cosmic law. Each addresses
the changes in gunas and variants of bhava required by
humanity.

As my primary form of Kali, the great black limbed one, my

darkness is feared by the masses; but never by those who seek to
expunge the ego and achieve the highest realms of light. They do
not fear that darkness, as that is merely a temporary surface
apparel in my dance of changing form and time. For those who
seek to realize divinity within the darkness, I am indeed the
solitary key. Those with a pure heart, fully surrendered to Divine
will, do not fear the death of the ego, as it is long since perished.
As devotees approach me closer, they find in me increasing light,
even in my dark forms, and like a mirror, I reflect their own inner
experience.

64 Yoginis
Each of my sixty-four eternities are attendants to my own being.
My sixty-four forms have the power to manifest from the body of
the other Yoginis. Thus, as a group, we are one and each with the
power of regeneration. As Maha Kaliani, I am both each of them,
and all of them, even though each of them is a Self contained
eternity. As the sixty-four eternities, I reside in the very body and
being of both the bhakta and jnani. Look for me, not outside
thyself, but in the multiplicity of vedantic duality and illusion,
Divine One, I have always resided within. Accept my Grace and
assistance from within thy very own self and then discover, as the
Siddhantis did, that I manifest true in all creation. Vedanta and
Siddhanta, both are correct in their sphere, for the flower is not
the soil, nor the soil the flower.
The Slaying of Raktabija
When the celestials sought to slay the demon, Raktabija, every
drop of his blood that touched the ground, transformed itself into
yet another demon. As the demon was struck, the assembled
Devatas would find the entire battlefield covered with millions of
his demon clones. There I fought as Kali Durga to destroy him and
his hoard? My eyes were red with anger and gestures fearsome,
as I engaged in the eternal sport-fight that exists in the realms of
change and time. Yet I was ever conscious of Self. Pitted against
that consciousness, all demons perished. And like that great
battle, I am ever present with your to dissolve the illusions that
separate you from Me, My Divine Child. Destruction of the ego
barriers is my dominant work, as it prevents my devotees from
merging with Cosmic Soul. For I am the one who gives Siddhi.
None other.

On the battleground, even the great Raktabija found death

through the power of my Siddhi. I absorbed every drop of his life
blood. Thus, he could not reproduce himself. I became drunk with
ecstasy, crossing the cosmos, destroying every evil and
unconscious tendency that dared cross my path. In a state of
divine glee, I adorned myself with the heads and limbs of egoistic
souls. My beloved cosmic Shiva lay down beneath me to engage
and calm me in order to bring the carnage to rest. The sixty-four
of my primary forms and infinite other manifestations were all
drawn to the cosmic masculine energy of his being. We were
absorbed into the same blissful union from which we had
emerged at the beginning of time.

Mysteries of Kali
Yes, I am the great Maha Kali, who transcends time and who
manifests in all of the sixty-four Yoginis. I am the essence of my
great Chew Mantra, the energetic pinnacle of all mantras. I am
the supreme synthesis of all divine sound and am supreme
among all goddesses in all times. My role is to protect the
innocent, destroy evil, and above all, to raise all beings to a
higher place of consciousness by eliminating the barriers which
veil them to their own Divine Self.

I am the great Mother of the Tantric Path, the great lover of Shiva
in all my devotees. Present to help all beings, I transcend the
limitations of human consciousness by embracing and merging
into me through any of my many forms. I come into the female
who invites me and converts human lovers into celestial lovers.
The female tantric adept who surrenders her ego to me will
experience Shiva in her lover. The male tantric adept who
surrenders his ego to me, will experience me as his lover.
Surrender to me and I will empower you with charisma, grace and
inner bliss. I will fill your senses with my divinity and provide your
daily joys. Ultimately, a transformation of all the planes and
aspects of the being into light energy ensues. There is absolutely
no doubt about this.

Her Many Forms

I am worshiped in the Full Moon as the radiant Lalita, I am
worshiped in the new moon as Maha Kali, yet all lunar phases are
but adornments on my cosmic body. My full circle of
embodiments represent the cycle of 21,600 breaths taken in a
day and I truly have one embodiment for every breath. My sixty-
four Yogini forms are none other than the Kalachakra, or Wheel of
Time. With mystic knowing, there is no inauspicious time to
worship me and no direction inappropriate to face. Divine Love is
required. When devotion is not present, let sincerity be the
doorway to my cosmic love. Meditation on any of my forms brings
about expanded consciousness and spiritual freedom.”

Thus spoke the cosmic mother.

The text above is an excerpt from Kali Yogini Tantra, posted for
your enjoyment. The full text has not yet been released.

ENIGMA OF THE TANTRIC

MOTHERS: DARSHAN OF THE 64
YOGINI GODDESSES
December 22, 2014 Yogini Ashram Home Of Kriya Tantra
Yoga Comments 13 Comments

64 Yogini Goddesses
By Swami Ayyappa Giri, Tantracharya, Yogini Ashram

Published on the Sacred New Moon & Winter Solstice 2014

A Sacred Puja in the Sanctum of the 64 Yogini Temple at Hirapur.

“Sixty and four are the instruments of enjoyments that
tempt the individual soul (jiva). Sixty and four are the
divisions (kalas) within jiva; Sixty and four are the
chambers of jiva’s chakras; Sixty and four; where Shiva-
Shakti reside.“

Thirumandiram V. 1418

The Sacred 64 Yogini Goddesses

An examination of the ancient Tantric tradition reveals a

particular sanctity assigned to the number eight. The eight
mother faculties (tatvas) of the manifested universe, the eight
directions with four cardinal and four intermediate points
(digbandahs), the eight miraculous yogic powers (ashta siddhis),
eight “limbs” of Yoga (ashtanga), eight forms of the Divine
Mother (ashta matrikas) are just a few examples. Following the
Aryan migration into the Dravidian Indus region, the number
eight, sacred to the Dravidians, was merged with the numbers
100 and 1000, sacred to the Aryans. Thus, they formed the
sacred numbers 108 and 1008, which have come down to us from
those ancient times.
 The Peerless Avatar
Kriya Babaji is at the headwaters of all Kriya Tantra and Yoga
traditions the world over.
The square of eight, or sixty-four, occupies an even more
profound position in the field of Tantra which, from the point of
view of the Kaula Marg practitioner, identifies both the sixty-four
Yoginis and the sixty-four tantric kriyas. Although the Yogini
tradition of early medieval times also produced temples featuring
forty-two and eighty-one Yoginis, the bulk of tantric temples have
venerated sixty-four yoginis. A representation of the sixty-four
Yoginis is found on the ancient Khechari Yantra. Each of its sixty-
four petals represent one of these ancient feminine deities of
Tantra, the Yoginis. Within this yantra is also obscured the sacred
geometry of Kriya Babaji, the reviver of Kriya Tantra Yoga for this
age. Babaji’s yantra is a bindu, centered in a triangle, and
encompassed by a square, surrounded by a circle. This sacred
geometry has often been associated with the root chakra. Within
the Khechari Yantra, Babaji’s triangle is shrouded within, and as a
portion of, the hexagram star. There can be no doubt that the
Khechari Yantra is rich with mystic symbolism. Its very name,
transcribed from the mystical mudra of tongues tip, suggests its
esoteric importance as unbounded space itself. (Kha=space)

The millennia old

Khechari Yantra, described in the Mantotara Tantra, with its 64
petals, is associated with both the 64 Yoginis and the 64 Tantric
Kriyas.

The sixty-four practical techniques (kriyas) of trance and

transformation correspond with the Yogini energies within nature,
all of which interact together to produce spiritual growth when the
appropriate catalyst is available. Their purpose is to pull souls out
of illusion. This is precisely the significance of both the sixty-four
hexagrams seen in the Taoist tradition as well as the sixty-four
yoginis of the Shakti Tantric tradition. The Tantric literature itself
is said to be composed of sixty-four spiritual books, also referred
to as Tantras. In this sense, the word tantra conveys the meaning
of “canonical manuscripts”. The sixty-four sacred texts of Kaula
Tantra are enumerated in classical texts such as the
Vamakeshvara-tantra.

Similar references in classical literature includes the sixty-four

yogic induced paranormal powers (siddhis), the sixty-four
divisions of the arts (kalas), and, within the ancient Saiva
Siddhanta tradition, the sixty-four saints (nayanars). There are
also sixty-four forms of Bhairava, sixty-four tantric mudras, as
well as sixty-four siddhas, beyond even the 18 Maha Siddhas,
which are more commonly celebrated, and so on.

This sacred number is intimately associated with power and life

itself. In the Indian classic, Mahabharata, Lord Krishna fired sixty-
four arrows and in a separate skirmish, Bhishma’s armor was
pierced sixty-four times. The Aitereya Brahmana speaks of the
sixty-fourth and final step into the heavenly world.

Most importantly, the sixty-four Yoginis are understood within

Babaji’s Kaula Marg tradition of Kriya Tantra Yoga as fundamental
emanations of Maha Kali. Each of them rules over different
aspects of creation, has a very distinct personality, and offers a
doorway into undifferentiated awareness. Thus, it is eventually
understood that the number sixty-four has a profound association
with the classical path of Kriya Tantra Yoga, the tantric literature
of India, and the mystical experiences of sunyata and other forms
of samadhi.

Babaji and the 64 Tantric Yoginis

 The Pranayam
Siddha, Yogiar Ramaiah, often referred to, but did not teach, the
64 tantric kriyas. He extolled the greatness of Sri Ramakrishna in
his ability to “master all the 64 tantric kriyas without a fall.”
As seen, there is a strong correlation between the tantric Yoginis
and the sixty-four tantric kriyas. The word Kriya often suggests a
very specific set of techniques, and the actual practice will vary
slightly, according to the lineage. Nonetheless, Babaji stands at
the headwaters of all of these sacred paths. In its broadest
sense, kriya suggests far more, and includes any practical
technique that expands consciousness. Of the thousands of
practical techniques (kriyas) used for the purpose of revelation of
the inmost Self, sixty-four have been referred to in the classical
training as the core or hub of the Kaula Tantra Yoga tradition.
Although he taugh 144 Siddha Yoga techniques, close disciples of
my diksha guru, Yogi Ramaiah, under whose direct training I
spent more than two decades, would recall that he referenced the
sixty-four tantric kriyas, but did not teach them, save for one
technique, in his advanced training. His intimacy with Kali, the
great Goddess of Tantra, however, was profound, evidenced by
his massive aura and by the fact that she directed him to
construct a Kali Temple in upstate New York. He often referred to
her as the favorite diety of the tantrics.

One particular Maha Kali bija mantra, coming directly from

Sathguru Babaji, has always been considered the most powerful
bija mantra by Yogiar. Close initiates of Yogiar will recall that he
expressed that its energy was driving the dharma of the Kriya
Yoga teachings. Yogiar had explained the story of this great Kali
Chew Mantra both in his lectures, and in an early issue of Kriya
magazine. Babaji, in the late 1800’s, had manifested before a
Tamil textile trader who was traveling through a Malaysian jungle
village. The great Sathguru, emerging magnificently from the
forest, dripping wet from a bath and wearing a simple dhoti,
asked the trader to stick out his tongue. Babaji then proceeded to
write the sacred mantra on the man’s tongue.Through a mystic
process, the trader heard the mantra from within. That textile
trader was Yogiar’s maternal grandfather. In due course, Yogiar’s
grandfather passed it to his daughter (Yogiar’s mother) who, after
many years of sadhana, passed it to Yogiar. The circle of
dormitory Kriya Yoga sadhaks will remember that Yogiar extoled
the power of that mantra above all others. It appeared to me that
he considered it his connection with Kali. These two great forces
of Maha Kali and Babaji served as the energetic driving force of
Babaji’s dharma expressed through Yogiar during his incarnation.
He had stated on more than one occasion that if the mantra was
inappropriately utilized, it would cause damage to the individual
or even others, but if chanted silently with a pure heart, great
blessings would accrue for all. In that way, he reminded us, many
of the siddha techniques are double edged swords. Yogiar used
this reference to explain why the Siddhas were so cautions about
releasing the most powerful Kriyas. In the end, the teacher
shares in the karma of any damage done by the student. Used
properly, they will benefit humanity but if misused, ego and
illusion may prevail and become harmful to the user or others. As
we learn to control and contain the descending Shakti
incrementally and use the grace of discrimination (viveka) to
protect us from illusion, more blessing ensue. Kriya Yoga
Sadhaks who lived in the Sangam dormitory and ashram will
remember that Yogiar passed down this great Kali Chew Mantra
to only one soul in his lifetime. That soul was Shivagami, my life
partner, who transitioned to the subtle planes seven years ago.
She used the mantra with great intensity. She was a sadhana
wolf, attacking her practices with great focus. I attribute her Kali
sadhana to the successful development of Kali Loka, our forest
retreat in the San Bernardino mountains, where many souls
benefited from the training and initiations provided. Through the
grace of Babaji, after more than a decade of sadhana with it
herself, she initiated me into the mantra. I must say, It has been
the greatest blessing of my life. It has become apparent that the
mantra works differently in each soul.

This Kali mantra has been pushing me toward the sixty-four

Yoginis since I received it two decades ago, first in establishing
the mountain retreat (Kali Loka), where great work with the
Yoginis was performed, and then developing Yogini Ashram and
its activities. The Kali temple at Yogini Ashram has a collection of
sixty-four engraved yantra plates containing the sacred geometry
of each of these Yoginis, as Babaji has given. Behind the sadhana,
Kali and her sixty-four Goddess entities were ever present. These
manifestations of Kali are not “witches” as some misguided but
well meaning academics have proposed, but literal doorways to
the highest consciousness, the oneness of Brahma, knowledge of
self, the goal of the great Chakra Pujas as described in the
Mahanirvana Tantra and performed with Kali and her magnificent
Goddess clusters.

Swami Tantraraj
Rudranath Giri, a Tamil Saint living in Tara Peeth, initiated
Ayyappa into Babaji’s Kriya Tantra Yoga, Bhairavi Breath of
Ecstasy,, and the 64 Tantric Kriyas,
Later, my esteemed Tantric guru, who was also a direct disciple of
Sathguru Kriya Babaji, Swami Rudranath Giri Maharaj of Tara
Peeth, provided the training into the sixty-four tantric kriyas that I
had sought, as well as a powerful doorway of experience to the
Yoginis. While instructing me on the path of Babaji’s Kriya Kaula
Marg Tantra, I could see that he lived the great message of the
Yoni Tantra. Therein, Shiva spoke to Parvati as follows, ““O My
Beloved… in other systems a Yogi cannot be a person of sensual
enjoyment (bhogi) nor can such a person of sensual enjoyment be
a Yogi, but in the Kaula Tradition, both Yoga and Bhoga have a
joyful union”. Similar or identical quotes are found in other texts
within tantric literature.

A fundamental principle of spiritual life is that we do no harm.

Beyond that, Tantra aspires to break through the barriers in
human consciousness that separate human illusion from divine
vision. In this way, the tantric reaches a state of seeing the
oneness in every aspect of nature. The original source alone
exists, in and through all that exists. The Yogi and Tantric have a
shared goal. To turn the search light of consciousness back to its
very source. Oneness pervades the source of the light from which
all creation has come. Like one universal hologram, that same
oneness is present in the light beams that project to form all
creation as well as the background upon which the beams
terminate. Thus all aspects of the manifested universe are to be
seen as one with the yet fully un-manifested source.

Through the grace of Kali, the knowledge obtained has not been
theoretical or based from a book. Books cannot be ones guru. My
guru once advised that for those who are too attached to the
intellect and books, would be better off simply throwing the texts
in the ocean. Books are a means to an end. Direct mystical
experience is more important even than holy books. No one,
Yogiar stated, has ever attained samadhi by reading a book.

With the inspiration of Babaji, I have plunged into extensive use of

sacred geometry (yantras), and particularly of the sixty-four
yoginis. The classical methods of sadhana have been employed
dedicated to all these amazing forms of Devi. In this avenue of
spiritual growth, the practice of the pancha-makaras was used for
decades. During the 1990‘s, a group of dedicated southern
California residents joined these exclusive chakra pujas at Kali
Loka, the mountain retreat of Yogini Ashram, near Big Bear. Since
then, this work has continued at Yogini Ashram with the practice
and teaching of the sixty-four Tantric Kriyas. Coexisting
harmoniously with Kriya Kundalini Pranayam and the advanced
Kriyas, a few select souls have been initiated into Babaji’s Kaula
Marg. The seminal practice is Bhairavi Kriya (Babaji’s Breath of
Ecstasy Technique). All this has been the manifested work of
Maha Kali and her sixty-four emanations.

There are five Yogini Temples in sacred India that have, to varying
degrees, survived the centuries. All have received deliberate and
significant damage but the original energy generated by the
powerful techniques of tantra remains in each of them. Each
Yogini temple in India has a unique shakti cluster. None are the
same. The identification of these sixty-four varies, both in the
temples and the literature. A stated goal of Kriya Tantra Yoga has
always been to bring souls into direct communication with the
great Mahasiddha, Kriya Babaji. To receive his training and
discipline directly is an opportunity of lifetimes.

The immortal maha yogi once instructed, “These sixty-four

practices include the techniques taught to Ramakrishna by Yogini
Bharavi Brahmani, who was an incarnation of your beloved
Mataji. Other forms are also valid. Some of these you have
learned and others will be given…(long pause)…This should be
the basis of the work which you have been attempting on my
behalf. Know that my consciousness is beyond all practices.”
Through a process directly experienced yet not fully understood
by the author, a long phrase can be received in a fraction of a
second and the words, when recorded, are burned into the
consciousness. Nonetheless, the blissful ring-of-truth echoes even
now as I reflect on his message. They have left me saturated with
profound peace and joy but also a determination to continue to
work in this direction until the death of these mortal coils.
Reflecting on Babaji’s words, one could not help from musing on
similar experiences described by previous disciples of Babaji.

A muni, it is said, is one who has attained perfection in Mananam.

Mananam is the process of thought, investigation, testing, and
reflection which marks the independent thinking mind as opposed
to mere acceptance on blind faith by the lower intelligence toward
what is heard. In the Mahabharthya it is stated, “The vedas differ,
and so do the smrtis. No one is a muni who has no independent
opinion of his own.”

The Maha Siddha

Macchindranath, also known as Macchamuni, codified tantra.
One such Muni is Machendranath, also known as Macchamuni,
who codified tantra from disparate sources in the ninth century.
He must be identified specifically, as he has been a great source
of inspiration for this sacred work. Yogiar placed him as one of the
elite siddhas that the earth has spawned and experience has
shown me that his grace can propel the sincere soul to great
heights in this razor path. Swami Rudranath Giri too extolled his
many contributions to tantra. Machendranath attained perfected
knowledge in both Saiva Siddhantha and Kaula Marg tantra. His
incarnation is legendary. He integrated both with seamless
consummation. May he bless this work as well.

It is with humility and appreciation of the great ones that this

unique presentation of Kriya Tantra Yoga and the sixty-four
Yoginis is being enumerated, some of it publicly for the first time
in modern history. Such is the mystery of the Divine, whose role
seems to be to both obscure and reveal eternal truth. The sixty-
four Yoginis are powerful assets in providing growth and
development of the gross, subtle, and causal planes within each
of us. This is the very foundation needed for soul awakening on
the highest level. As far as the sixty-four kriyas are concerned,
many of these techniques may be practiced by the sincere
sadhak, even with limited training. Others require specific
instruction and in some cases, a psychic transmission and direct
cosmic assistance from the Sathguru. This high esoteric tantra
can never be learned from a book and involves an awareness of
the divine source behind the transmission. There are things that
cannot be stated, things that must be experienced directly. Those
who have touched the higher reaches find it difficult to express,
as such expression is most often misunderstood or misconstrued
by the darkness of human ego. Spiritual initiation (diksa) is
understood to the degree with which one has found connection to
their own inner power through yogic practice (sadhana) and
internal surrender (saranam).

Ramakrishna and the 64 Tantric Kriyas

 The great sage
Ramakrishna was initiated and trained in the 64 tantric kriyas by
Mataji Bhairavi over a four year period.
Ramakrishna Paramahamsa, broadly acknowledged as one of
India’s foremost holy men, was initiated into Tantra in 1859 and
was comprehensively trained in the sixty-four tantric kriyas.
Following four years of secret nighttime meetings with his tantric
guru under a peepal tree in a secluded area of the temple garden,
he mastered the sixty-four sadhana practices. His tantric guru,
Bhairavi Brahmani, recognized

Ramakrishna as an Avatar. Progressing through the practices,

she introduced Ramakrishna to the sacred panchamakaras, the
five forms of worship performed during a chakra puja. The
practice culminates in ritual intercourse (maithuna) but according
to Ramakrishna’s biographers, the mere suggestion of ritual
maithuna was enough to send Ramakrishna into a spiritual
ecstasy. Although Ramakrishna steered his young brahmachari
students toward celibacy, the great Avatar nonetheless affirmed
that Tantra and the sixty-four Tantric Kriyas were a valid path and
method which leads to the highest Samadhi.

Any visit to Dakshineshwar Kali temple by Kaula Marg Tantrics

should include a meditation under that sacred peepal tree, which
was still alive at my last visit in 2009. Few souls know that
Brahmani is actually an avatar of Kriya Mataji, who mastered the
Sahajiya-Kaula branch of Gaudiya Vaishnava Tantra, and had
successfully trained two other disciples prior to meeting the great
Ramakrishna.

Shridi Sai Baba and the 64 Yoginis

 The Avatar, Sai Baba
of Shridi, had a close relationship with the 64 Yoginis as recorded
in the Shri Guru Charitra.
Like Babaji and Ramakrishna, Sai Baba is a Sathguru and Avatar
as well. The peerless sage was born in 1838, and lived on the
physical plane until the age of 80. In our current time, his fame
has literally spread throughout the world. The sage of Shridi has a
powerful connection with the sixty-four yoginis. In this respect, he
is a great source of inspiration to all tantrics. The inspired text
Shri Guru Charitra describes his connection to the sixty-four
Yoginis.

The great Sathguru Shridi Sai Baba lived under a tree by a river
near a rural village for many years. He was treated pretty much
as an outcaste by the village. As he was never seen in the village
seeking or eating food, local Brahmins were puzzled about how he
survived. In fact Baba, like Babaji, did not require food to live.

One morning, several Brahmins began secretly to observe Baba.

In a most mysterious way, at mid-day, the energy changed
dramatically. Inexplicably, the Brahmins were seized with fear.
Alarmed, they promptly abandoned the idea of watching him and
returned to the village. Word spread and the mystery continued.
After some time, a great lover of God, and mystic in his own right,
was tending his field by the river side. He was a struggling but
devout humble farmer named Ganganuj. Grace descends to the
humble. At mid-day he observed that sixty-four divinely radiant
females, each bearing multiple arms, emerging from the depths
of the river. He watched in wonderment as they each bowed to
Baba in turn, and then escorted him directly into the river as they
danced with joy. Through Babas‘ siddhi, a passage was created by
movement of the river water, into which they all entered. After
some time, Ganganuj observed that Baba emerged from the same
passage and returned to his tree. The next day, promptly at noon,
Ganganuj, observed the same divine event. He summoned his
courage, and discretely followed Baba and the Yoginis through
the passage. There, to his amazement, he saw a magical temple
filled with precious stones, and a beautifully decorated elevated
throne. Upon the throne, Baba was seated lovingly by the Yoginis.
Ganganujh observed that Baba was being ceremoniously
worshipped by the these sixty-four Yoginis with an Arati Fire.

Abruptly, Baba directed his gaze at Ganganuj and asked him.

“How did you get here?” Ganganuj replied, “I came here to see
thy holy Self.” and he too bowed at the feet of Baba. Baba then
said to him, “Your miseries are wiped away. Henceforth, your
desires will all be fulfilled. However, you must not disclose to
anyone what you have seen here, else you will lose all that you
have gained.” Then, in bliss, they both returned to the sacred tree
under which Baba lived.

Within days, while Ganganuj was working in his field, he

discovered a treasure buried under the soil. He was an evolved
soul in his own right, and understood that this was literally a soul
gift from Baba, and that the greatest treasure of all was the true
wisdom of Brahma consciousness (Jnana Siddhi) which Baba had
also given him. Thereafter, Baba became his guru, to whom he
and his family served with great devotion.

Later in his life, Ganganuj aspired to visit the sacred river at Kashi
and Prayag for a holy bath. He asked Baba if such a pilgrimage
would be possible, since a bath in the sacred waters holds great
spiritual merit (punya). A true Sage sees the divine equally in
everything. Referring to the local rivers, Baba replied “Panch
Ganga Sangam is as holy as the Prayag, and the river Jugul is as
sacred as Kashi. However, If you wish to see Kashi and Prayag, I
shall show them to you.”

Shridi Sai was sitting on a tiger skin. He asked Ganganuj to shut

his eyes and to hold the rear portion of the skin firmly.
Miraculously, they instantly reached Prayag. The whole incident
certainly reminds one of a flying carpet. After having a morning
bath they went to Kashi at midday. They had darshan of Kashi
and returned to Babas’ sacred tree that very same evening.
Siddhas like Shridi Sai, Ramalinga Swami and Babaji have the
yogic power to transport themselves and others instantaneously
to anyplace in the physical world.

Later, when Baba decided to leave his sacred tree, the sixty-four
Yoginis were distraught and appealed to him, “Why are you
leaving us?” they said. “All our miseries are wiped away when we
see you.” Shridi Sai smiled and said, “I will always be at this
sacred tree. Therefore, be joyful in your life here.” Tantrics can
benefit greatly by meditating at the holy site. Here, the energy
and consciousness of Baba and the Yoginis is massively tangible.

Baba and the Yoginis have stated that all the desires of the
devotee will be fulfilled, and they will gain in spiritual duty
(dharma), prosperity (artha), pleasure (kama), and liberation from
illusion (mosksa). Baba has promised that “One who worships the
sacred tree and Baba’s sandals (padukas) for seven days will
achieve every desire. If one recites a mantra at this sacred spot
with a pure mind, great virtue (punya) is attained. One hundred
thousand rounds of mantra under this tree will wipe off all disease
and one’s body would become bright as gold. Such is the power of
this site.”

The words of Sathguru Kriya Babaji and Sathguru Shridi Sai Baba
and their amazing relationship with the 64 Yoginis remind us that
spiritual power and truth is not merely in the ancient past but is
alive and vibrant in the present. One can still visit that sacred tree
and in meditation, feel the vibrant pulse of the living Sai Baba and
the sixty-four Yoginis.

History and Archeological Evidence

 64
Yogini Goddesses were worshipped in ancient Yogini temples such
as this and were typically round and open to the sky.
Worship of the divine female has always been linked to Tantra
and emerged prehistorically. One unique characteristic of tantra
was the use of round temples. The Raja and Rani of Kashmir, King
Jalauka and Queen Isanadevi, built circular Tantric temples
dedicated to the mothers (matrikas) as early as the third century
BCE. Worship of the tantric mothers (matrikas) is identified to
have existed as a continuation in the first century and continued
until our present time. There is abundant scriptural evidence that
each of the eight mothers manifested eight extensions of herself,
thus arriving at the sixty-four Yoginis that remain a core feature
of Kaula Marg Tantra. Archeological and textual evidence leaves
no question that the full development of the sixty-four Yogini
Tantric tradition was well established by the eighth or ninth
century. Typically, the yoginis were placed around the
circumference of the open air temples, each looking in toward the
center. Often, and perhaps always, a Bhairava Shiva form was
placed in the center. The author noted during a pilgrimage to the
Ranipur-Jhural temple that the Bhairava Shiva form is ithyphallic,
showing an erect phallus. This might explain why the Bhairava is
missing from the other temples, particularly Hiripur. It was likely
offensive to conservative fundamentalists, both Hindu and
Muslims. Muslim extremists have been notorious for destroying
these temples over the centuries, and would most easily explain
the destruction of most of the sixty-four Yogini temples. It is likely
in fact that the central Shiva forms were all ithyphallic and would
explain their nearly complete disappearance.

In these temples chakra pujas, including ritual intercourse

(maithuna) were performed. No comprehensive training and
experience of Kaula Marg Tantra could be complete without
participation in the chakra puja. Among other things, it has been
an historical forum for initiation into the tradition. This is the most
classical form of group sadhana in tantra. Chakra means wheel.
Chakras often refers to the vortexes of energy in our subtle
bodies. In Tantra, the chakra puja is also used as a tool for inner
realization and empowerment. Chakra puja also refers to a circle
formed by Tantric couples who utilize the vortex of energy
created by the closed circumference to enhance the power of
their practice. The circle represents the zodiac, the all-seeing eye,
time, and energy itself. It is the ultimate symbol of the inmost
self.
The author (in red) conducted many chakra pujas offering the
panchamakaras during the late 1980’s and 1990’s.
This process incorporates many aspects of yogic practice
including mantras and yantras and will include sexual intercourse
with a partner as a sacrament. One type of energy can be
converted into another type of energy. The practitioners are
referred to as hero (vira) sadkaks, as a great deal of courage is
required to circumvent the established social protocol. Many
fears must be faced and ones social programing rebooted. The
chakra puja uses the tremendous sexual energy generated with
the partner to achieve a transcendental experience of the divine
in the partner and ones self, embracing the physical plane to
transcend the physical plane, converting lust into an ocean of
love for the partner and then riding on that sea of love to
embrace all humanity leading to the great mystic universal vision
of love which is referred to as vinjnana samadhi in yogic
literature. God alone exists. The Tantric embraces the divine in all
things and thus attains to the Brahman consciousness. Utilization
of this powerful group energy technique requires spiritual
maturity from all participants. Yoga has always maintained that
every act of human existence can be made sacred. Tantra refuses
to shy away from that reality. The process is admittedly a
challenging prospect for so many who have been socialized to
artificially separate these two vital areas of life; sexuality and
spirituality. In doing so our societies has created a neurotic
fragmented consciousness.

Orthodox Hindus are sometimes upset by the Tantrics insistence

on the worship of the Divine Mother through the use of the
panchamakaras, or five sacred M’s; grains (mudra), fish (matsya),
meat (mamsa), wine (madya) and sexual intercourse (maithuna).
The only one of these items which is culturally acceptable within
the Brahman traditions is the use of grain. The Tantras authorize
that some of these items could be substituted. Kulanarva
suggests that garlic or ginger can replace meat but nothing can
replace maithuna.

While the vast bulk of Tantric literature relating to the chakra puja
has been written over the most recent millennium, references to
chakra pujas can be found in much earlier texts. Sage Kalhana is
said to have made numerous references to yogini chakras nearly
2000 years ago in his Rajatarangini Manuscript.
 Chakr
a pujas, such as this one, are performed by family clans (Kulas).
They are family not by blood but by their mutual connection to
Mother Kali and Her 64 eminations.
Because of the sensitivity of the subject, few souls have bona fide
experiences with which to share with the world. Although many
people have written books on the chakra puja, few participants
have related actual experiences. Some apologists have even
suggested that they are theoretical or symbolic, particularly in our
current era. The author is obligated to inform the reader that they
are not! Over the last three decades, dozens of traditional chakra
pujas have been conducted by the author with increasing success
at building and containing group spiritual energy, both for the
individual and collective benefit of participants and those whom
their life touches. The challenge is overcoming the negative
conceptions of sexuality and simultaneously accessing high
consciousness with mantras and kundalini practices. Our
experience has focused around a puja which honors structure as a
means to an end. Without having realized Self one should not give
up ritual altogether. If a teacher is not available, following the
method outlined in the Mahanirvana Tantra is an excellent
methodology. When the fruit representing Love of God appears,
the blossoms of ritual drop off entirely by themselves. They need
not be pulled off prematurely. In fact, ritual serves as an
important tool. One buys a tool at a hardware store to construct
something. Later, one might give the tool to another who needs
it. The tool served as a means to an end. Chakra puja is such a
tool. One should continue with ritual until tears of joy are shed at
the very thought of God, the divine mother.

Like Stonehenge, Gobekli Tepe, and other ancient temples, all of

the sixty-four Yogini temples are open to the sky. Like these other
early temples, most of the Yogini temples are round in
construction. As it should be, there is no single sixty-four Yogini
temple having identical deities to any other. Each Yogini temple is
wonderfully unique in that respect. In these temples, each Yogini
has their own individual recess or seat and all Yoginis face the
center of the temple.

Yogini sadhana by tantrics of Kriya Kaula Marg involves many

aspects but a key principle is that, for the Shakta, each of the
sixty-four Yoginis is worshipped in turn over time as verily ones
sexual partner. Shiva becomes the central form of devotion for
the Shakti. When combined with the sixty-four tantric kriyas and
performed with high consciousness, the practice leads to a
massive increase in auric energy and experiences of inward bliss.
The techniques must be learned from a qualified teacher (adihari
guru). It is widely understood that these practices including the
chakra puja were conducted by spiritual clans (kulas) at these
great temples. Below is a brief outline of the temples which have
survived the ages.

Khajuraho 64 Yogini Temple.

 The
64 Yogini Temple at Khajuraho is an ideal location to do sadhana.
Known as the Chausath Yogini Temple, this tantric temple lies
adjacent to the main temple complex of Khajuraho in Madya
Pradesh. This Yogini temple is a most wonderful location to
perform early morning sadhana in, as it receives very few visitors
compared to the other temple of the region. There are no images
that have survived the onslaught of intolerant centuries, but the
energy remains nonetheless after more that a millennia. All that is
required to tap into their majesty is to plunge into the inner
stillness of meditation. The author has performed tantric sadhana
here and initiated several aspirants into advanced practices.

The Yogini temple is the oldest temple in the Khajuraho complex

and stands well apart from the others. This Yogini temple was
constructed with local course granite blocks and thought to have
been completed in 885 AD. Other later temples in Khajuraho are
constructed in sandstone. The temple is built on an elevated
platform that rises fifteen feet (4.6 meters). At this temple, each
of the sixty-four Yoginis had their own small temple, placed
around the circumference of the elevation in a rectangular shape.
A regional legend explains why no images of the Yoginis have
survived. It is said that due to inadequate pujas by the Chandella
Priests, the moorthis left the site centuries ago and established
themselves in the Bheraghat Yogini temple 250 kilometers to the
south.

The rectangular shape of the temple makes Khajuraho an

exception, as most other yogini temples are round. This Chausath
Yogini Temple is the oldest temple in Khajuraho and the only local
temple which is not oriented due north and south, but rather
northeast to southwest. The temple is in partial ruins but carefully
protected at present by the Indian Archeological survey.
Comfortable hotels and even an airport nearby make access
particularly painless. The celebrated tantric guru, Osho, brought a
number of his students to this temple, where they performed a
tantric practice.

Bheraghat 81 Yogini Temple.

 Centuries
after the construction of the 64 Yogini Temple at Beraghat, this
Shiva temple was added. On the positive side, it might have
served to save the temple.
This temple, located in Jabalpur district of Madhya Pradesh,
overlooks the beautiful Narmada river. In the early 1960’s, Osho
did sadhana here, attaining samadhi, as MahaShakti prepared
him for the fulfillment of his dharma to bring tantra to the modern
world. The author too, had a profound bliss experience in the
ashram by the temple road, which was related to the readers of
this blog in an earlier posting. (see “Samadhi Secrets of the
Himalayan Mahavatar Babaji”)

The temple, which has 81 Yoginis, was unknown to all but locals
for many centuries. It is the largest of the Yogini temples, with an
inner diameter of 125 feet. It was discovered to scientific
archeology in 1874. This temple is one of the four major extant
temples containing carvings of the yoginis. Only a very few of the
images have escaped damage. Built between the years 945 and
1000 ad, the temple mount commands a marvelous view of the
river flowing through the marble rocks far below. Artisans abound
in the area and sacred Shiva lingams, birthed by the Narmada
river, can be obtained.

Some of
the yoginis can be seen in Beraghat. Each of them has a
dedicated space between pillars.
Tantrics of the early middle ages had many enemies. Over
centuries, their temple moorthies were destroyed and the tantrics
were not infrequently killed by ignorant zealots. Therefore, the
construction of secret emergency escape tunnels was not
uncommon. Bheraghat Swami Maharaj, who enjoys a small
ashram next to the temple grounds, exuberantly showed me the
exit to such a tunnel, situated about a half kilometer up river from
the Yogini temple itself. Given its dilapidated condition, I chose
not to enter the tunnel. The vibrations of the entire region are
profoundly affected by the temple and the great souls that have
done sadhana there for so many centuries. The usual central
Shiva platform is not present here. Instead, an out of proportion
and oddly positioned Shiva temple was constructed over the
destroyed Shiva platform hundreds of years after the original
construction. It was placed so that it would be difficult or
impossible for faithful devotees of Shakti to walk around the
temple and communicate with each of the Yoginis.

Mitauli 64 Yogini Temple,

The Mitauli
64 Yogini Temple rests peacefully atop a hill overlooking paddy
fields.
The Mitauli Yogini Temple is a beautifully round stone structure
situated on a hilltop overlooking the village of Mitauli, in the state
of Madhya Pradesh. From the hilltop on a clear day, one can view
the green countryside for kilometers. The temple has a radius of
170 feet (52 meters). Thus it is a mid sized Yogini temple, larger
than Hiripur and smaller than Ranipur-Jharial. This temple, built in
the tenth or eleventh century, and was a model for the design of
the Indian Parliament House, designed by Sir Edwin Lutyens and
Sir Herbert Baker, before it was known to be a Yogini temple.
 The
author enjoyed the peaceful setting at Mitauli 64 Yogini Tantra
Temple.
As with other yogini temples, the goddesses were positioned
inside the temple looking toward the center, where Bhairava
Shiva resided. There are sixty-four pedestals on the inside
circumference. An additional pedestal may have held Maha Kali
Durga. In Tantric cosmology, this represents the original Shakti
energy which gave birth to first sixty-four emanations, and then
an infinite number of manifestations. Each pedestal contains a
Shiva lingam where its missing shakti once stood. Unfortunately
none of the sixty-four Yogini images, or that of Durga, remain.
The engraved names of only four Yoginis have survived. Ironically,
their absence has a positive benefit for tantrics, as few people
visit the temple. For meditation and accessing the Yoginis in the
subtle planes, the energy remains quite high and their presence
tangible.

Hiripur 64 Yogini Temple

 In
1989, the authors late Shakti enjoyed the beauty of Hirapur 64
Yogini Temple.
Generally attributed to the ninth century, this temple is located at
the very small village of Hirapur, Odisha. It is quaint and beautiful,
the smallest of all the Yogini temples. I have had the good karma
to visit this temple many times over the last four decades. Years
ago, it was difficult to find, as it was not adjacent to a paved road,
the route was unmarked, signage did not exist, and its existence
was nearly unknown by cab drivers. Now thanks to its close
proximity to Bhubaneshwar, increasing fame, and due to its
designation as a national historic site, it is visited frequently, not
so much by mystics or devotees, but by curious vacationers and
international travelers. Approaching the temple now, the road is
good and the route well marked. Further, most cab drivers in
Bhubaneshwar are aware of it. The deities are carved out of black
chlorite stone in standing posture. The author led a secret
sadhana here four decades ago with a group of eight tantrics, but
that is no longer possible, as the old tantric priest who lived in an
adjacent mud hut is long gone, the site is far more developed,
and many visit this temple each day. Surrounding the outside of
the temple are images of nine protective dieties. No other Yogini
temple has external dieties. There is only one entrance, which
some have noted, gives the temple an appearance of a yoni when
viewed from above. The top of the entrance is so low that nearly
everyone is required to bow ones head in passing through. The
central platform has survived, but not the Bhairava Shiva that it
supported. The Yogini images are massively inspiring, though
many have been broken. The open roof above this quaint and
cozy temple is a delight !

Ranipur-Jharial 64 Yogini Temple

The
Ranipur-Jharial 64 Yogini Temple, overlooking a serene ancient
lake, has both power and beauty.
Located in the Balangir district of Odisha, next to the twin hamlets
of Ranipur and Jharial, this Chausath temple is adjacent to many
other ancient temples. The beauty of the Yogini temple is
magnificent. It is constructed with stone and sits upon a massive
round rock that overlooks a serene lake and a landscape dotted
with many early brick temples. One approaches the temple
advancing on a gentle inclined plane of the rounded rock upon
which it is built. The entrance is simple but elegant with four steps
up and no overhead arch. Between the gates one sees the stylish
elevated platform upon which Bhairava rests.

The central Bhairava form at

Ranipur-Jharial, with three heads, representing Brahma, Vishnu,
and Shiva, is ithyphallic The
author did sadhana at the Ranipur-Jharial 64 Yogini Temple. The
site is a complex of many ancient temples.
The Bhairava form, with three heads, represents Brahma, Vishnu,
and Shiva. The dynamic form is ithyphallic, showing an erect
lingam and a snake, which winds around his waist.
The snake crawls between his body and his phallus, which it
touches. This eroticism might explain why the Bhairava is missing
from other Yogini temples, particularly nearby Hiripur, which has
a similar elevated space in the center of the temple. Around the
Bhairava form, the sixty-four Yoginis dance in ecstasy. The thighs
of all 64 Yoginis are abducted suggestively. I have enjoyed deep
and reflective meditations at this site and later enjoyed a puja in
the Shiva mandir by the lake just below the Yogini temple. The
priest was highly conscious.

The nearest railway station from the temple is Titlagarh, where a

few hotels are available. From there one can get a taxi to Ranipur
Jharial which is about thirty km from Titlagarh. One way travel
time is about 1 hour so one should plan for a four hour excursion
at minimum, as there are many other ancient temples in the area
worth exploring.

Bodah Yogini Temple

The
kindness of the Kalhar station master near the ancient temple
complex at Bodah knew no bounds. He was a delightful intelligent
and generous man.
The authors pilgrimage to the Ashta Matrikas and Yogini Temple
of Bodah was an adventure. In planning the travel, I had
understood from internet reports that the ancient Shakti site was
a few kilometers from Kulhar train station, Madya Pradesh. Surely,
I thought, there would be public transportation, like nearly any
other small village in India. Arriving at the station, I was greeted
by a sign indicating the site was eighteen kilometers away. Given
a few kilometers to navigate the massive site, I understood that I
was looking at a round trip of about forty kilometers. Stepping out
of the station, I surveyed the area. No hotels and no vehicles were
available. I returned to the station and introduced myself to the
station master. He explained that there were no rickshaws, no bus
stops, and no public transportation of any type within kilometers.
The kindness of that station master knew no bounds, however. He
invited me to leave my bags in his office and I went out to begin a
long foot pilgrimage to the sacred site. Om Babaji ! Just as I began
the foot pilgrimage, a motorcycle pulled up next to me and
a warm hearted soul, discovering my destination and intent,
asked me if I wanted a ride to the site. Apparently someone had
passed the word that I needed transportation. When I returned to
the station hours later, the station master had requested that his
wife prepare an extra lunch and the station master and myself sat
together and enjoyed it. Jai Ma!

A
carved relief of the sapta matrikas at this site is one of the oldest
in India.
The first stop at this ancient complex of temples was a tree
covered hill which led to a shakti cave-temple, perhaps the oldest
at the site. As I followed the rugged trail up the hill toward the
temple by foot, a tree covered cave was seen adjacent to a rock
carving which displayed eight images seated together in line.
Archeologists have identified this as one of the earliest
representations of the seven mothers (sapta matrikas) with Veera
Bhadra on the far left. The Sapta Matrikas are primordial
emanations of Kali Durga, assisting her in her role as a ego-
demon killer and grantor of siddhis. These Matrikas, or divine
mothers, represent the inner power (also referred to as shakti) of
the primary male deities responsible for creation, preservation
and destruction. In later centuries, Lakshmi was incorporated with
the Matrikas to round out the mothers as eight (ashta matrikas).
The hill breeze and wonderful shade makes this an excellent area
for meditation. During the dhynam, Mataji, consort of Mahavatar
Babaji, made her presence known. On a hot summer day, one
might well remain here for hours without encountering another
soul. The entire complex at Badoh is rarely visited, making it ideal
for tantric practice.

Although some travel reports refer to a round yogini temple, the

author was not able to locate a round Matrika Yogini Temple. The
locals I met were not familiar with it either. A Jain temple which is
said to have been built from the ruins of another ancient shakti
temple is a likely candidate. Its reincarnation from an earlier
temple is clear even to a layman, as the cut stones used to build
the retaining walls and other structures has script and images
inconsistent with a Jain temple. Perhaps this makes it an excellent
place to reflect on the reasons for reincarnation, protected by the
echoes of the Divine Mothers ancient past.
 The
pillars frame the ancient Garimal temple. This whole area was an
ancient shakti region.
The main claim to fame for the Badoh complex is the Gardamal
temple, which has largely survived the onslaught of the ages.
Beautiful carvings of of apsaras and siddhas are displayed on its
walls. I suggest, for those who wish to visit the Badoh complex,
they obtain a hotel room in Lalitpur and negotiate a round trip by
taxi.

Conclusion

Kaula Marg Tantra and the ancient lineage that gave birth to the
64 Yogini temples is a living tradition. I have endeavored to give
a general accounting of these amazing structures which are
literally shrines to eternal tantra. Every true and sincere tantric
would be massively graced to visit these great temples. They are
all monuments to the infinite forms of the Goddess, the Tantric
Siddha Macchendranath and Mahavatar Babaji. They are a grand
tribute to the tens of thousands of hero-tantrics that had the
courage to perform the ancient secret rituals like Chakra Puja in
order to achieve transcendental bliss. They were not just risking
their reputation in a judgmental world. At times they were risking
their very life, as thousands were massacred for their beliefs.
May Maha Kali saturate their souls with peace. May all souls rise
to glorious heights with high tantra!

Namavali of the 64 Yoginis

Chatuhsasthi Kali Yogini Mantra

First published in 1990, with minor error corrections in 2009,

including at the yoginiashram.com site, these mantras come
directly from Sathguru Babaji. Devotees of the Mother and her 64
forms will be pleased to know that they have been posted
extensively in multiple sites throughout the internet. All are
welcome to use these sacred sounds which will elevate humanity.

For the absolving of sins, clarity of consciousness, a peaceful

heart, massive protection, dynamic aura, robust health, and the
magnificent grace of abundance of every type, one should chant
the sacred names of the sixty-four Yoginis. We should never
minimize their potential. They are not minor deities. They are
none other than emanations of the one cosmic Prakriti residing
over every aspect of the relative plane. They can pull a soul from
the lowest depths of illusion into the most elevated heights of
grace- light.

To perform this puja, simply prepare a copper yantra with sixty-

four petals and chant the following mantras with an open heart. If
copper is not available, draw the yantra with India ink using Bhoj
Patra. The daily repetition of these mantras with purify all
darkness, jealousy and resentment within. Seek out direct
spiritual guidance from a soul animated by the Divine. As the
Siddha Rama Devar said, “Surrender to the young Shakti, and she
will not forget you for the rest of your life.”

1. Om Kali Nitya Siddhamata Swaha

Mother of the Siddhas

2. Om Kapalini Nagalakshmi Swaha

Lakshmi of Naga

3. Om Kula Devi Svarnadeha Swaha

Of golden body

4. Om Kurukulla Rasanatha Swaha

Ruler of physical pleasure

5. Om Virodhini Vilasini Swaha

Residing within Self

6. Om Vipracitta Rakta Priya Swaha

Who loves passion

7. Om Ugra Rakta Bhoga Rupa Swaha

Enjoyer of passion in the form

8. Om Ugraprabha Sukranatha Swaha

Ruler of the seminal essence

9. Om Dipa Muktih Rakta Deha Swaha

Liberation through the body of passion

10. Om Nila Bhukti Rakta Sparsha Swaha

Who receives pleasure from the touch of passion

11. Om Ghana MahaJagadamba Swaha

Great Mother of the world

12. Om Balaka Kama Sevita Swaha

Attended by the God of Love

13. Om Matra Devi Atma Vidya Swaha

The Goddess with knowledge of Self

14. Om Mudra Poorna Rajatkripa Swaha

Who completely radiates compassion

15. Om Mita Tantra Kaula Diksha Swaha

Initiatress of the Tantric Kaula Path

16. Om Maha Kali Siddhesvari Swaha

Queen of the Siddhas

17. Om Kameshvari Sarvashakti Swaha

Shakti of All
18. Om Bhagamalini Tarini Swaha

Who delivers from calamity

19. Om Nityaklinna Tantraprita Swaha

Fond of Tantra

20. Om Bherunda Tatva Uttama Swaha

Essence of Sexual Fluid

21. Om Vahnivasini Sasini Swaha

Radiance of the moon

22. Om Mahavajreshvari Rakta Devi Swaha

Sensuous Goddess

23. Om Shivaduti Adi Shakti Swaha

Original Feminine Energy

24. Om Tvarita Urdvaretada Swaha

Giver of the Upward Ecstasy

25. Om Kulasundari Kamini Swaha

Desire Itself

26. Om Nitya Jnana Svarupini Swaha

The Great form of Wisdom

27. Om Nilapataka Siddhida Swaha

Giver of perfection

28. Om Vijaya Devi Vasuda Swaha

Goddess who is Giver of wealth

29. Om Sarvamangala Tantrada Swaha

Who Bestows Tantra

30. Om Jvalamalini Nagini Swaha

Snake Goddess

31. Om Chitra Devi Rakta Puja Swaha

Goddess who is worshipped with passion

32. Om Lalita Kanya Sukrada Swaha

Pure Maiden

33. Om Dakini Madasalini Swaha

Shining with rapture

34. Om Rakini Papa Rasini Swaha

Destroyer of sin

35. Om Lakini Sarvatantresi Swaha

Ruler of all tantras

36. Om Kakini Naganartaki Swaha

Who dances with Nagaraj

37. Om Sakini Mitrarupini Swaha

Friend

38. Om Hakini Manoharini Swaha

Mind Stealer

39. Om Tara Yoga Rakta Poorna Swaha

Who in union bestows complete passion

40. Om Shodashi Latika Devi Swaha

Creeper Goddess

41. Om Bhuvaneshwari Mantrini Swaha

Energy of all mantras

42. Om Chinamasta Yoni Vega Swaha

With dripping yoni

43. Om Bhairavi Satya Sukrini Swaha

Supreme Purity

44. Om Dhumavati Kundalini Swaha

Primordial energy of self

45. Om Bagla Muki Guru Moorthi Swaha

Form of the guru

46. Om Matangi Kanta Yuvati Swaha

Youthful beauty enhanced by Love

47. Om Kamala Sukla Samsthita Swaha

Residing in the Semen

48. Om Prakriti Brahmandri Devi Swaha

Goddess residing in the crown

49. Om Gayatri Nitya Chitrini Swaha

Eternal core of the energy of Self

50. Om Mohini Matta Yogini Swaha

Intoxicated

51. Om Saraswathi Svarga Devi Swaha

Goddess of Heaven

52. Om Annapoorni Shiva Samgi Swaha

With Shiva

53. Om Narasimhi Vamadevi Swaha

Beloved Goddess
54. Om Ganga Yoni Svarupini Swaha

Energy of the Yoni

55. Om Aprajita Samaptida Swaha

Who Bestows Orgasm

56. Om Camunda Parianganatha Swaha

Ruler of sacred erection

57. Om Varahi Satya Ekakini Swaha

Oneness of Truth

58. Om Kaumari Kriya Shaktini Swaha

Energy of dedicated action

59. Om Indrani Mukti Niyantri Swaha

Guide to bliss

60. Om Brahmani Ananda Moorthi Swaha

Image of bliss

61. Om Vaishnavi Satya Rupini Swaha

Form of truth

62. Om Mahesvari Para Shakti Swaha

Transcendental energy
63. Om Lakshmi Monoramayoni Swaha

With beautiful yoni

64. Om Durga Satchitananda Swaha

Truth consciousness and bliss

THE ASHTA MATRIKAS

February 25, 2020 Yogini Ashram Home Of Kriya Tantra Yoga

How the Ancient Mother

Goddesses Elevate and
Transform Consciousness
Excerpt from an upcoming book By Swami Ayyappa
Giri, Tantracharya, Yogini Ashram, Norwalk Ca.

“The classic battle, from which the ancient Mothers famously

emerged victorious, represents the war between the inmost
Divine Self and the ego. Victory over ego and destruction of
illusion alone is the great battle of every sincere soul in their
journey to enlightenment. On a macrocosmic level, it heralds the
ultimate victory of the collective divinity in achieving full
awareness of the one limitless undifferentiated consciousness.”
 Ancient Mothers (Sapta
Matrikas), Tanjavore, Tamil Nadu

From the Mists of Antiquity

A small group of ancient Mother-Goddesses have emerged from

hoary antiquity, possibly as early as 2000-3000 BCE or earlier.
Tantric literature from the 6th century which has survived to our
present time, tell us that worship of these Goddesses became a
standard feature in temples throughout India by the 9 th century. It
is said that each of these eight Goddesses manifested as eight
themselves, resulting the the celebrated 64 Yoginis, so central to
Tantra. Each of these Goddesses represents the core energy and
potency of the primary male deities. Each is associated with a
certain level of perfection in the awakened woman and man. This
ultimately leads to the attainment of miraculous powers (siddhis)
which are manifested in the yantras, mantras, kriyas and pujas
associated with these Goddess energies. Seven in number, the
Goddesses are Brahmani, Maheshvari, Kaumari, Vaisnavi, Varahi,
Indrani, and Chamunda. These Matrikas are found in power
shrines throughout the Indian subcontinent. The individual
mothers can be identified in various ancient temples by their
weapons, ornaments, animal mounts (vahanas), and banner
emblems, which are in some cases the same as that of their
corresponding male deities. Artifacts from the ancient Indus
Valley civilization suggest that this or a similar shakti cluster
connected to the constellation Pleiades, emerged many thousand
years ago.
The image at right, more than 4000 years old, is sometimes
referred to as the Seven Mothers of Harappa. It is considered by
adherents of Goddess worship, (Unmani Shaktism) to be the first
representation of the the ancient mothers, so treasured by
Tantra. These seven Mothers are thought to be connected to
Pleiades and in turn, by Muruga, the dravidian God of war and
beauty, whose origins are identified with a constellation in Ursa
Major and described in Ancient Tamil texts. During medieval
times, an eighth mother, Sri Lakshmi, was added to the Shakti
Cluster resulting in the Ashta Matrikas (the eight mothers of
wisdom).

Although the specific origins of the Matrikas are shrouded in the

mists of antiquity, the Matrika tradition was popular and well
established by the 6th century, and reached a further peak in
terms of followers prior to the 11th century The tradition
continues today in tantric and shakti traditions, in whom the
divine female is worshipped.

Advent of the Goddesses Kali and Durga

Two overarching Goddesses emerge from ancient times. Kali and

Durga. Kali is Durga and Durga is Kali. Although they are
differentiated, they are also seen as one. The texts record that
even the residents of the celestials in the Divine realm (Deva
Loka) could not defeat the buffalo-demon Mahisha, who was
running amok creating problems for all those in the light.
Mahisha, in fact, is the personification of ego and darkness of
consciousness. Turning to Shiva, the celestials were advised to
release their inner spiritual power, for the benefit of all. In doing
so, Kali Durga was born. Yoga and Tantra have always taught that
the impetus and capacity for action comes from the inner divine
female and that the capacity for discrimination emerges from the
inner divine male. Thus, the inner power, the shakti energy of the
Gods emerged in female form.

दे वी : बीज मंतर्

1. शैलपु तर् ी : हर् ीं शिवायै नम:।

2. ब्रह्मचारिणी : हर् ीं श्री अम्बिकायै नम:।

3. चन्द्रघण्टा : ऐं श्रीं शक्तयै नम:।

4. कू ष्मांडा : ऐं हर् ी दे व्यै नम:।

5. स्कं दमाता : हर् ीं क्लीं स्वमिन्यै नम:।

6. कात्यायनी : क्लीं श्री त्रिने तर् ायै नम:।

7. कालरात्रि : क्लीं ऐं श्री कालिकायै नम:।

8. महागौरी : श्री क्लीं हर् ीं वरदायै नम:।

9. सिद्धिदात्री : हर् ीं क्लीं ऐं सिद्धये नम:।

HOW THE 8 ASHTA MATRIKAS
ELEVATE CONSCIOUSNESS

8 Mothers
By Swami Ayyappa Giri, Tantracharya,

Yogini Ashram, Norwalk Ca.

Published on 12 February, 2015

The classic battle, from which the ancient eight Mothers (Ashta
Matrikas) famously emerged victorious, represents the war
between the inmost Divine Self and the ego. Victory over ego and
destruction of illusion alone is the great battle of every sincere
soul in their journey to enlightenment. On a macrocosmic level, it
heralds the ultimate victory of the collective divinity in achieving
full awareness of the one limitless undifferentiated
consciousness.
 An
cient Mothers (Sapta Matrikas), Tanjavore, Tamil Nadu
From the Mists of Antiquity the Matrikas Emerge

A small group of ancient Mother-Goddesses, known as the Ashta

Matrikas, have emerged from hoary antiquity, possibly as early
as 2000-3000 BCE or earlier. Tantric literature from the 6 th century
which has survived to our present time, tell us that worship of
these Goddesses became a standard feature in temples
throughout India by the 9th century. It is said that each of these
eight Goddesses manifested as eight themselves, resulting the
the celebrated 64 Yoginis, so central to Tantra. Each of these
Goddesses represents the core energy and potency of the
primary male deities. Each is associated with a certain level of
perfection in the awakened woman and man. This ultimately
leads to the attainment of miraculous powers (siddhis) which are
manifested in the yantras, mantras, kriyas and pujas associated
with these Goddess energies. Seven in number, the Matrikas are
Brahmani, Maheshvari, Kaumari, Vaisnavi, Varahi, Indrani, and
Chamunda. These Goddesses are found in power shrines
throughout the Indian subcontinent. The individual mothers can
be identified in various ancient temples by their weapons,
ornaments, animal mounts (vahanas), and banner emblems,
which are in some cases the same as that of their corresponding
male deities. Artifacts from the ancient Indus Valley civilization
suggest that this or a similar shakti cluster connected to the
constellation Pleiades, emerged many thousand years ago.

The image at right, some 4000 years old, is sometimes referred to

as the Seven Matrikas of Harappa. It is considered by adherents
of Goddess worship, (Unmani Shaktism) to be the first
representation of the the ancient mothers, so treasured by
Tantra. These seven Matrikas are thought to be connected to
Pleiades and in turn, by Muruga, the dravidian God of war and
beauty, whose origins are identified with a constellation in Ursa
Major and described in Ancient Tamil texts. During medieval
times, an eighth mother, Sri Lakshmi, was added to the Shakti
Cluster resulting in the Ashta Matrikas (the eight mothers of
wisdom). Were the Matrikas of Indus Valley the origins of the the
Matrikas of two thousand years ago?, That question cannot be
answered definitively, but the antiquity of the Matrikas that we
know today is quite old enough.
Although the specific origins of the ancient mothers are shrouded
in the mists of time, devotion to the Matrikas was highly popular
and well established by the 6th century, and reached a further
peak in terms of followers prior to the 11th century The tradition
continues today in tantric and shakti traditions, in whom the
divine female is worshipped.

Advent of the Goddesses Kali and Durga

Two overarching Goddesses emerge from ancient times. Kali and

Durga. Kali is Durga and Durga is Kali. Although they are
differentiated, they are also seen as one. The texts record that
even the residents of the celestials in the Divine realm (Deva
Loka) could not defeat the buffalo-demon Mahisha, who was
running amok creating problems for all those in the light.
Mahisha, in fact, is the personification of ego and darkness of
consciousness. Turning to Shiva, the celestials were advised to
release their inner spiritual power, for the benefit of all. In doing
so, Kali Durga was born. Yoga and Tantra have always taught that
the impetus and capacity for action comes from the inner divine
female and that the capacity for discrimination emerges from the
inner divine male. Thus, the inner power, the shakti energy of the
Gods emerged in female form as the Matrikas – Maheshvari from
Shiva, Vaishnavi from Vishnu, Brahmani from Brahma, Indrani
from Indra, and Kaumari from Kumar (Muruga). The Matsya
Purana states that Chamunda, both primal and fierce against
illusion and ego, was created by Shiva. Although each of the
Goddesses maintained their form, they merged their inner power
together into a grand light form from which arose a magnificent
Goddess with many arms. She would come be known as the
invincible Goddess, Ma Durga.

Each of the ancient Matrikas in turn further aided Durga by

arming her with their magical weapons – Maheshwari gave her his
trisul (trident) to awaken the fullness of her inner power, Varahi
gave her a rope with which to bind illusion; Indrani, master of
electrical energy, offered her thunderbolt; Brahmani gave the
shield of knowledge for protection, Vaishnavi his
powerful mysterious discus weapon; Kumari a magical lance, the
embodiment action energy (kriya shakti). Surya, the sun-god,
contributed his magical bow and arrow, which could reach its
target at distance with astounding force and accuracy. Chandra,
the Goddess of the moon, gave her convulsive axe, and Yama, the
god of death, gave his deadly mace; Vayu, the wind-god, gave his
conch-horn, which Durga ultimately blew to herald her victory in
battle.
Thus armed, Durga, with cosmic wisdom, laid a clever trap for the
evil Mahesha. She rode to the top of a mountain on her lion,
where she remained silent and still, in majesty and power. As
anticipated, Mahisha, seeing her and attracted by her beauty,
came to the mountain. Dumbfounded by her latent sexuality and
the raw power of her aura, he lost his thinking mind. Unconscious
of her intent and her vast potential to destroy him, he proposed
marriage. Durga then broke her silence, “I will marry only he who
can defeat me in battle,” she said.”

Immediately taken up by his lower vital, and lost in illusion,

Mahisha attacked the Goddess Durga with glee. Legions of demon
warriors faced off with Durga’s attendants, the ancient Mothers,
and the fight was on.
 Kali
& Durga Lead the Ashta Matrikas in Battle against the Demon
army
The illustration above demonstrates the chaotic collision of battle,
led by Maha Kali (with dark skin) and Durga (on her lion).

As the battles between the demon army and the Matrikas raged
on, Durga’s epic fight continued with the great demon general,
Mahisha. She hurled many magic weapons at him to no avail, for
each time he arose unscathed. Due to powers gained earlier from
Brahma, Mahisha was immune even to the weapons of the Gods.
Inspired by higher power, Durga kicked him and he immediately
succumbed to the powerful touch of her foot. Durga then impaled
him with her most powerful weapon of all, Shiva’s trisul, and blew
her conch in victory over the demon king.
Durga fought with great power against the Demonic Mahisha but
due to a boon received earlier from Brahma, he was immune to
her powerful weapons.
 MahaKali destroyed
Raktabija by capturing his life force from each drop of blood,.

The Devi Mahatmya records the story of Raktabija, who was a

demon that was thought to be immune from death. That is
because whenever a drop of his blood fell to the earth, a duplicate
Raktabija demon would rise up. Durga herself could not vanquish
Raktabija so the great Goddess Kali stepped forward to battle
Raktabija. As she fought the demon, MahaKali caught each drop
of blood with her own tongue. Thus, Raktabija was annihilated.
With the help of the eight Matrikas, the entire demon army was
vanquished. After the battle, the Matrikas danced and became
drunk from the blood of their victim’s. The mystical interpretation
of this particular battle is that Kali, Durga and the Divine Matrikas
have complete mastery over life force, symbolized by blood, and
the capacity to conserve and recirculate that life force.
As the war against the demons concluded, all the Gods
descended from the celestial realm and saluted this great warrior-
Goddesses and celebrated their triumph. Thus, Durga became
known as Mahisha-mardini, the killer (mardini) of the great demon
(mahisha).

This classic battle, from which the ancient Matrikas famously

emerged victorious, represents the war between the inmost
Divine Self and the ego. Victory over ego and destruction of
illusion alone is the great battle of every sincere soul in their
journey to enlightenment. On a macrocosmic level it heralds the
ultimate victory of the collective divinity in achieving full
awareness of the one limitless undifferentiated consciousness.

Durga’s story appears many sacred texts, including the Skanda

Purana, The Brahmanda Purana, Devi Mahatmya, Kulachunamani
Tantra and the celebrated epic, the Mahabharata. The
Markendeya Purana links the eight Mothers to the eight cardinal
directions which places them at the core of many yantra pujas.
The Matrikas are also described in the Matsya, Vamana, Varaha,
and Kurma Puranas, as well as the Supra-bhed-agama.

The Devi Bhagavata Purana states that the Supreme Mother, Kali
Durga, promised that the Matrikas would fight and conquer
demons whenever needed. These eight mothers represent and
are extoled as the protectors of the directions and, like the ten
Mahaviyas, can be used in puja to seal the energy of the puja.
 Abov
e – Ancient stone reliefs of the mothers are scattered through the
Indian subcontinent.

Shakti Sadhana

Hearing about these primal Goddess will elevate consciousness,

but learning the practical yogic techniques, as well as the ritual
and meditative practices associated with them provides a
powerful source of protection and transformation that can be
drawn on whenever needed. The practices lead to freedom,
power, inner light, and massive energy. There are two forms of
Shakti sadhana, (1) Samani, or active and (2) Unmani, or inactive.
These sadhanas require practical kriyas which are linked to
specific initiations and must be learned from an authorized
teacher (adihardi guru), as there are energy transmissions that
occur with each, through the Grace of the Sathguru and lineage of
teachers. All of these aspects related to the Great Goddesses
cannot be overemphasized and cannot be obtained from a book.
A fundamental principle of yoga and tantra is that the Sathguru
imparts shakti into the mantra as it is passes on from teacher to
student. In this way, there are many aspects of Shakti Sadhana
that require a teacher, and books cannot be that teacher.
Nevertheless, in order to introduce these Matrikas to the reader,
their own self descriptive words are recored below. The following
are excerpts from an as yet unpublished text, Kali Yogini Tantra,
channeled recently, with commentary by the author. It is a work
that has required decades of preparation.
Thus Chamunda Devi Spoke…

“I am the great goddess who is loved by the strong, worshipped

by the noble, and experienced as the one of transcendent light by
the enlightened. I am by nature the wind itself and of the
character of perpetual motion. I swirl about chaotically creating
confusion and consequences for those who gossip and tell tales. I
am the original witch of whispers. I will clear the air and heal the
wounds of gossip pain inflicted by this confusion. I bring forth
great clarity, focus and intensity. I have been with you from the
beginning as a seed, and I am that which is attained at the end of
desire. I am Yamas own,”

Chamunda
Devi
Commentary
Chamunda is known as parianganatha, the ruler of sacred
erection, for she is the primal source of creative energy. She sits
upon a razors edge of pleasure and pain. She is dynamic to the
extreme, securing for her devotees anything to advance their
spiritual aspiration. Chamunda is the first of the eight ancient
Matrikas. She has the nature of the wind (marut/vayu).
Chamunda obtains her name from two great demons that she
destroyed during the great battle between the Matrikas and the
demon army. The demons, Chanda and Munda, were slain by her
and thus her name became Chamunda. Chamunda shares much
with the Goddess Bagala Mukhi especially in her fight against
gossip. The demon of gossip, Paisunya Asura, is said to be deathly
afraid of Chamunda. She is propitiated to free ones life from
gossip mongering and tale bearers. She is otherwise rarely
propitiated by worldly devotees who find her austerity bordering
on fearful. The seriousness of her approach should be noted and
regular sadhana to her is to be avoided by the ego clingers,
mystic power dabblers, and psychic window shoppers, for she is
the real thing! She is the fast track from emancipation from the
triple demons, karma, ego and maya, but she will exact a price, to
be paid in service to the dharma. Against the recommendation of
saints, advanced yogis and tantriks, she is sometimes propitiated
by those who seek supremacy over an enemy but beware of
unintended consequences. In spite of her intensity, she is quite
willing to bestow blessings all around. For the yogi or tantric she
offers great assistance in any activity or inner growth that
requires discipline for she is the embodiment of self discipline.
Linked to the God of death, Yama, she is an ultimate enforcer of
the inevitable pendulum of karma. Ironically, for the courageous
few who seek her confidence, she will tenderly guide the soul to
its spiritual destiny as well.

Chamunda herself is intense beyond any recognized standard. In

her stance for truth, she embodies self sacrifice. She is connected
anatomically to the inner thighs. Mantra sadhaks who are
focussed on the inner goal should understand that She presides
over Bij Kshara, the root-letter or the seed-letter in which resides
the latent power of all mantra.

Yantra: Her yantra has two small inverted equilateral triangles,

one within the other. This, in turn, is surrounded by two
intersecting triangles forming a six pointed star. Surrounding that
are two interlocked squares, one rotated 45 degrees from the
other. These squares thus form an octagon design. This is
encompassed by a circle of ten petals, then one of twelve petals,
then one of fourteen and finally a sixteen petaled pericarp
surrounded by a circle.

Her Appearance and Sadhana: Chamunda appears in both a

black as well as red form. She rides upon an owl and displays a
necklace of human heads. In her two armed form, she carries a
trident (trisul) and sword (khadga). In her four armed form, she
carries a sword, shield, battle axe and spear, all symbolic of the
powers of protection which she gives those who approach her.
She sometimes appears as the emaciated and terrifying dark
Mother with sunken eyes, sagging breasts and skeletal body. She
has a third-eye with veins defined over the course of her entire
body. She appears toothless, with heavily hanging earlobes and
snake-entwined arms. Her hair is aflame and pulled upwards,
wrapped and held in place by a band created from a snake. She is
adorned with all manner of scorpions, serpents and other
poisonous creatures. The center of her hair bears a terrifying
skull. She is witch-like among Goddesses and the Great Powerful
Mother among witches. She is meditated upon seated on and
engaged in sex with a corpse (maithuna preta). She has full
mastery of all mystical powers (siddhis) and can bestow them to
those whom she chooses. Her matted hair, like Shiva himself, is
adorned with a crescent moon. With an ancient link to both liquor
and maithuna, puja to her can include both of these elements and
any chakra puja should honor her in some way. She is best
worshipped at night with a black or red cloth. Approach her with
humility and sincerity and you will be rewarded.

Thus Varahi Devi Spoke…

“I am Satya Ekakini, the Oneness of Truth. I am the expeller of

impurities, the multiplier of power. I am the essence of strength,
power, and energy. I have dominion over the
intellect (Buddhi). As the inner power the boar God Varaha, I
enabled his rescue on the physical plane when the demon
Hiranya Kashipu, tossed the earth into the cosmic ocean. I
plunged into the cosmic waters and destroyed the demon. The
spirit of earth, manifesting as a beautiful woman, was carried
safely to its place in the universe. I am telling you these things so
that you may understand my phenomenal power to rescue any
soul caught in unfavorable circumstances. Stand strong within
yourself, and look not to others for your power for you have
ample strength in your own core, if you care to see it. Doing this,
you will find me residing ever within. I am the destroyer of envy,
for I free souls from its demonic interference. I am the mystical
perfect balance of masculine and feminine energy, divided, yet
harmonious. I am the ultimate protection of the pure maiden of
16 summers, guarding all youth and especially females.”
Commentary

Varahi brings about destruction of ego and self pride and is the
second of the eight ancient mothers. She is the cosmic vessel for
the God of great tusks, the Boar Avatar. She is the very mother of
the peerless Tripurasundari, the youthful Goddess of 16 summers,
and is identified as such in the Tantra-raja-tantra. The text Varaha
Purana states that Varahi represents the potential to overcome
the demon of envy (asuya asurya). Varahi is a granter or boons
who rules over the northern direction. Her yantra then is utilized
in the north during chakra pujas and other secret tantric
practices. Varahi is the goddess with boar form, fighting demons
with her tusks while seated upon a corpse (preta). In other times,
she powers through Mahamaya on a buffalo. She is the activating
force of Lord Yama. She is connected anatomically to the skull, a
symbol which reflects her role in the realm of transformation of
the intellect. Ruling over manas tatva, she presides over the mind
and senses. It is said that her pingala is the mantra “Ham” and
her Ida is the mantra “Sah”, thus she integrates with perfection
alchemical polarities of kundalini balance.

Yantra: Varahi’s yantra is a bindu around which is an inverted

triangle. This in turn, is surrounded by a circle, beyond which is a
hexagon followed by two concentric circles.

Her Appearance and Sadhana. Her highest form rests on an

island of nine gems, reflecting her reign over the planets. The
island of gems rests within an ocean of sweetness, an allegory for
the divine elixer (soma) extracted from the depths of the
subconscious during Sambhavi mudra, a mystical practice. She is
the color of molten gold, with fiery continence, golden clothes,
and voluminous hair. She carrying a plough in one hand and a
spear in the other. In yet another of her forms, she is the two-
armed boar form she wields a magical discus (chakra), and fights
with a sword (khadga). In her eight armed forms holds a discus,
conch, hook, lotus, noose, and club and displays the mudras of
dispelling fear and granting boons. In all her forms, she is
worshiped through dhyana yoga, especially at night, with the
Ham-Sah mantra and kundalini pranayam as well as any of the 64
tantric kriyas. Sambhavi mudra is particularly appropriate for her
puja.

Pilgrimage: She can be seen at the Hiripur 64 Yogini Temple.

Varahi is worshipped at Panchasaagar Varahi Shakti Peeth located
near Varanasi in Uttar Pradesh, India. Here, Devi Sati’s lower
teeth fell to earth. She is also present at the Bheraghat 64 Yogini
Temple.

Kaumari Devi Spoke…

“I am the one with overarching will, who experiences the
awakened fire, and who awakens the fire in others. I am the very
energy of the Muruga Avatar. I am the warrior among warriors,
the single minded and horrendous destroyer of separateness and
illusion. I am master of the rising up energy, the primordial power
in the great staff of life. I clear the fog of confusion and fear
and enable those who approach me with humility to overcome the
limitations of fear, illusion and fallacy. I free the devotee from the
interference of falseness. The ultimate aspect of falsity is the
cosmic illusion of Maya that I control with mere will. I lift the veils
of the dream-like state and awaken the sadhak to spiritual reality.
I have dominion over vacuity, Divine space (akasha), and the
realm where the ancient records of all souls are stored, for I am
the record keeper of the book of life. Thus, I am propitiated to
those who seek long lost or hidden knowledge.”

Kaumari

Commentary

Koumari is the embodiment of Kriya Shakti, the energy of

dedicated action. She is the third of the eight ancient mothers.
She attacks illusion (moha asura), promotes unity and oneness,
engenders acceptance and inclusion, and rules over both sexual
bliss and progeny in intimate relationships. Her namesake,
Kumar, is the second son of Yogi Shiva and deeply connected to
the three great powers that are needed before any
accomplishment can be realized. (1) Iccha Shakti, (2) Jnana Shakti
and (3) Kriya Shakti. Iccha Shakti is the energy of desire. Without
desire, no advancement can be made in any arena of life, as
there is no motivation. Jnana Shakti is the energy directed in a
knowledgeable way. One must have the knowledge to direct the
motivation, without which there is no further advance. Kriya
Shakti is the energy of action, essential for progress and
completion of any goal. Iccha Shakti and Jnana Shakti
are concentrated in the avatar Kumar through his two consorts
(Valli and Devanai). Kriya Shakti, which he obtained from his
magical spear or Vel, was given to him by his mother, Parvati,
which she pulled out of her own body, as he approached a great
battle with the demon, Soorapadman, who was enslaving even
the Gods. Ultimately, the enslavement is lack of knowledge of
Self. The result is that Goddess Kaumari has inherited massive
Shakti grace, and particularly the end stage Kriya Shakti to
accomplish any task for her devotees. Anatomically, she is
connected to Scarpas’ triangle in the upper inner thigh. She
presides over Urdhvamnaya Bhava, the ultimate absorption and
recirculation of the sexual energy.

Her Appearance and Sadhana: Kaumari appears on her

vahana, the peacock. She is clad in red and holds the trisul of
Shiva in her upper right hand. In her upper left she holds the
battle spear (vel) of Muruga. In her two lower arms she displays
abhaya mudra and vara mudra. All of the Urdhvamnaya practices,
including Bhairavi Kriya are desirable when performing sadhana
specifically to her. Meditation upon space (akash) is ideal.

Yantra: Careful observation of her yantra reveals that it has

twelve stars, each with six points. In the center is an inverted
triangle and within that, a circle. On the outside of the pericarp is
sixteen petals.

Pilgrimage: She can be worshipped at the Hirapur 64 Yogini

Temple. She can also be worshipped at the Bheraghat 64 Yogini
Temple where her image is found.

Thus Indrani Devi spoke…

“I preside over adi – the beginning; the first. I am the Divine

warrior, born at the birth of bindu itself, repelled by the brutality
of the unenlightened, who emerges with world shaking force, fully
dedicated to the destruction of every jealousy in the three worlds.
I attack jealousy even in the realm of the Devas. I uproot such
limitations and release them to the vastness above for I am the
Goddess of the sky. I will remove compulsive attachment to brute
lust and expunge jealousy that destroys heart and brings
unnecessary suffering to friends and lovers. I release the devotee
from the bonds of fault finding and misplaced criticism.”

Commentary: Indrani is mukti niyantri, the guide to bliss. She is

the guide to bliss because she shows the way of escape from the
clutches of jealousy and fault finding (matsanya asura), which
pollutes every relationship it touches, and destroys self respect. It
is one of the greatest barriers to both human and cosmic bliss.
Indrani Devi stands firmly against fault finding whether to ones
self or others. Indrani is the fourth of the eight Matrikas. She is
highly auspicious to all male-female relationships. She is
connected anatomically to the outer thighs. She presides over
those crucial points of change within nature which create
change (Bindu Kshara Bhava).

Her Appearance and Sadhana: She appears with golden skin

displaying massive allure and great sensuality. She rides upon an
elephant, has four arms, with which she blesses with two,
(vara and abhaya mudras), while carrying a bolt of lightening in
one and a spear in another.

Yantra: The central bindu of her yantra is surrounded by an

inverted triangle. Beyond that are two interlaced triangles, one
inverted. This forms a six pointed star on a pericarp which
supports eight petals. Around those eight petals are two
concentric rings.

Pilgrimage: She is present at the Hiripur 64 Yogini Temple.

There is a temple in Sri Lanka dedicated to Indrakshi, while
pneumatically different is nevertheless identical with Indrani.
Known as Nellore Shakti Peeth it is believed to be the spot where
Sati’s Anklet fell. She is also present at the Bheraghat 64 Yogini
Temple.

Brahmani Devi Spoke…

“I am Ananda Moorthi, the form of bliss. I am the quintessential

earth goddess. I am at the center of all creation energy. I have
the power to move all souls to the realm of timelessness and
unlimited wisdom. I reside within as the force that opens
Manipura to mystic light. I am the lover of all men, expansive as
the universe, and with the qualities of irresistible passion. I have
dominion over all that is solid (Prvhti) and am the very essence of
stability. I create stability and security in the lives of those who
entreat me. In my hands, the devotee will overcome the
limitations of pride and ego. I free the sadhak from all arrogance
for I am the great goddess who liberates all who approach me
from false pride.”
 Brahmani Devi Matrika

Commentary

Brahmani rescues the sincere sadhak from the demon of pride

(mada asura). Spiritual pride, left unchecked, leads to ignorance,
confusion and darkness. Brahmani presides over the Kalaa Vidya
Tatva. Kalaa is the quality that reduces the reality of timelessness
to time that is limited in the relative plane of human experience.
As consciousness expands, the experience of time is slowed.
Vidya is the quality that reduces wisdom to that limited to human
knowledge. In full realization eternity shines as the present
moment. Brahmani is the fifth of the eight ancient Matrikas. She
can be relied on to assist whenever the need arises to obtain
proficiency in any language. Brahmani is Kshiti, the goddess of
the earth. She is connected anatomically to the mound of Venus
in the supra-pelvic area. She also works in harmony with Lakini
Devi to transmute gross energies within the solar plexus vortex
and all of the lower chakras into high vibratory light energy
(tejas). She is the first of the three divine forms (trimurtis) in the
Tantric sadhana of Hong Sau. This focused practice leads to the
transformation of the umbilical, heart, and the third eye chakras.
Yantra: Her yantra is an inverted triangle around which is a
pericarp surrounded by two rings both identically divided into
eight segments, around which are eight petals.

Her Appearance and Sadhana: With four heads, Brahmani sits

atop her carrier, a white swan, wearing all white. In her two upper
arms she holds a water pot and a mala. With her two lower arms
gives blessings and carries a book of wisdom (erdu). She is
associated with Hong Sau Kriya and meditation on the manipura
chakra. Her yantra is adorned with white cloth.

Pilgrimage: She can be worshipped at the Hiripur 64 Yogini

Temple. She is also present at the Bheraghat 64 Yogini Temple.

Thus Vaishnavi Devi Spoke…

“I am the sacred sovereign of the preservation principle. Take

refuge in me and be protected from every threat or challenge.
Wealth and comfort of every type are at my feet. Seek my
blessing, or seek me, for I am Satya Rupini, the form of truth. I am
the calm one, the shakti of inexhaustible compassion, the
goddess in the heart of every woman. I help the devotee
overcome the limitations of fear, anxiety, envy and especially
covetousness. I destroy the darkness within which yearns for the
possessions of others. I am fluid in nature for I am the Goddess
who presides over all things fluid. Thus I always take the form
that the devotee holds dear for the benefit of their soul.”
 Vaishnavi Devi Matrika

Commentary

Devotees often see Vaishnavi, the inherent shakti energy of

Vishnu, as the giver of wealth and abundance. Vaishnavi is the
antidote when souls covet the possessions or abilities of others,
for she destroys the covetousness illusion (lobha asura) In doing
so, she liberates souls caught up in materialism, ironically
permitting room for true abundance. Vaishnavi is the Goddess
who rules the liquidity element (Ap). Although that would suggest
a connection to svatisthana, she actually resides within the
Hridaya, the spiritual heart. Thus, she works with Kakini Devi to
help the sadhak transmute fear and gross vital thought-forms into
pure love. She is the sixth of the ancient Matrikas and the
essence of Vishnu Bhava. She is a combination of cosmic love
(prema) and giver of permanence in all things. Purity springs from
her unconditionally and transforms motives which are limited in
scope and based in fear. She is part of the critical triad for mystic
tantra, Brahmani, Vaishnavi and Maheshwari. The nature of
Vaishnavi is preservation of those who approach her. Bhava is her
very special domain and thus she is the ruler of ecstasy and self
surrender. She is the great doorway to higher consciousness. She
is associated anatomically with the perineum, the pelvic floor.

Yantra: Her yantra is a six pointed star atop a circle. That circle
sits atop a pericarp with eight petals. Beyond that are three
circles with eight petals. Beyond the petals are four concentric
circles surrounded by an inverted triangle.

Her Appearance and Sadhana: Vaishnavi, residing within

Hridaya, the spiritual heart, rides a sacred half human, half
bird (Garuda). She has four arms. In her upper right she holds a
conch and in her upper left she holds a discus. In her lower right
she holds a scepter and in her lower left, an open lotus blossom.

Pilgrimage: Vaishnavi is present at the ancient Hiripur 64 Yogini

Temple. She is also present at the Bheraghat 64 Yogini Temple.

Thus Mahesvari Devi Spoke…

“I am absolute reality. I am ever new joy. I am the apex of yogic

and mystic power. When in the relative plane, my energy and
consciousness is centered within the third eye. Beyond that, I am
consciousness itself. I was born out of flames from the mouth of
my beloved Shiva. I am his eternal power. I am the goddess of fire
and light (agni/tejas). I am constantly regenerating the grand
energies of the Divine mind. I preside over deconstruction and
reconstruction for I am the primal cause of positive change. I am
the essence of discrimination and the ultimate weapon against
illusion. Sweeping down from Deva Loka on Shiva’s massive bull, I
come to the aid of yogis, tantrics and mystics in their path to
overcome any lingering remnant of anger and rage. I am Para
Shakti; the Goddess of Transcendental energy. Anger and
ignorance flee from my presence, for I am the ultimate
embodiment of emotional balance.”

9th Century Chola Mahesvara

Commentary

In the human sphere, Mahesvari resides within the Ajna chakra

and works with Hakini Devi in helping the soul plunge into thee
sphere of non duality. This links her directly to mastery to the
third eye practices (kuthasta) particularly eka neeli kriya, known
to initiates of Kriya Tantra Yoga. Mahesvari presides over the
absolute final tatva of the complete array of 36 which elevate the
embodied soul to mystic truth. She presides over Parama Shiva
Tatva. By understanding these tattvas, we progressively come to
realize that the individual self (atman) is identical with the
Supreme Lord. Due to the influence of Maya, the cosmic illusion,
the individual self has forgotten its divine nature, and thinks itself
to be different from the very oneness that it imagines itself to be
separate from. Mahesvari is the ultimate balm to the grand
illusion. She is the embodiment of discrimination. She is the
seventh of the ancient Matrikas. She controls the demon of anger
(Krodha Asura) and is propitiated to bestow steadiness in the
emotional field. She is connected anatomically to the inguinal
ligament.

Yantra; Her yantra is the five pointed star of Shiva surrounded by

an inverted triangle of Shakti.

Her Appearance and Sadhana: Mahesvari rides upon a bull,

holding a trisula in her upper right hand and cobra in her upper
left. In her lower right she displays the mudra of blessing (vara)
and in her lower left she holds the bowl of a mendicant
(wandering sadhu). Eka Neeli Pranayam kriya is a highly
auspicious practice for Mahesvari sadhana. Due to her connection
to agni and tejas, is very auspicious to include arti and yagna in
her sadhana. Tradak kriya is also appropriate.

Pilgrimage: She is present at the Hiripur 64 Yogini Temple. She

is also present at the Bheraghat 64 Yogini Temple.

Thus Lakshmi Devi Spoke…

“I am the essence of Divine sweetness, the epitome of celestial

beauty and the ultimate in captivating grace. I am the supreme
goddess of abundance, prosperity and spiritual unfolding. Even
when I am sought for limited means, I give the soul the deeper
blessing as well, as the Divine Mother will always do for her child.
Whenever good fortune appears, I am present. When I am
present, security and abundance prevail. I am the original
goddess of love and mercy who emerged from the churning of the
ocean of milk when the devas and asuras sought the nectar of
immortality. I rose up, resplendent upon a lotus, reclined upon the
chest of my beloved Hari, and gazed upon the enraptured Devas.
I am the goddess of fulfillment for both health and wealth. I am
the supreme Brahman, the all-pervading Atman and the Mother of
the universe. I am always one with the supreme consciousness. I
am the giver of success. I am without beginning and without end.
I am ever pure, both gross and subtle, and giver of both worldly
enjoyment and liberation. I am the remover of pain, the giver of
boons, and the very essence of the great Mahamantra.”

Lakshmi
Devi Matrika

Commentary

Sri Lakshmi is Monoramayoni, the one with a beautiful yoni. She is

the primary source of strength, even to Maha Vishnu. She is the
last of the eight ancient Matrikas. Mahalaksmi joined the Matrika
Shakti cluster during early medieval times and is found at the
great shakti temples of Aihole and Ellora. She is viewed as a
dignified Goddess of great prestige and honor. She is the supreme
Goddess, the Divine Mother Herself. As an Aphrodite figure, she
emerged from the ocean of milk, when the devas and asuras
churned the ocean. The ocean, of course, represents the
subconscious and she herself is the divine inner light of truth,
beauty and knowledge. She is connected anatomically to the face
and her face is always a thing of beauty. She presides over the
last moments before the Brahman consciousness is entered and
the first experience of Brahman. Although she is popularly know
to be a powerful of abundance by the masses, her role mystically
is far more important. Her very own body is the source of the six
great qualities. (1) Jnana, all wisdom (2) Shakti, transcendental
energy or power to create change (3) Aisvarya, or omnipotency
and lordship over creation (4) Bala, power to perform creation,
preservation and destruction at all times (5) Virya (vigor and valor
to do all things (6) Tejas, the source of all light.

Yantra: Lakshmi Devi has a number of yantras, including one for

physical health and another for abundance. Specifics should be
learned from an authorized teacher.

Her Appearance and Sadhana: Lakshmi holds a night lotus in

each of her upper right and upper left hands, symbolic of the
spiritual potential which she reveals in all devotees. The night
lotus awakens with the emergence of the light. With her lower
right hand she blesses with the abaya mudra of fearlessness and
with her left she offer vara mudra of incessant grace and
abundance.

Pilgrimage: Because Lakshmi is the most beloved Shakti in

India, her temples are nearly everywhere. She has a powerful
presence at the ancient Hirapur 64 Yogini Temple, an excellent
place to meditate. Another ancient and powerful vortex of her
incredible energy, is the very spot where Satis neck fell to earth,
her temple near Sri Sailam in the village of Joinpur village, in
Andhra Pradesh. The Shri Mahalakshmi Temple of Kolhapur,
Maharashtra is a shakti peeth whose energy is grand and of great
antiquity. There she is worshipped as AmbaBai.

Summary

Review of the preceding text would have revealed to the careful

reader that for each of these Great Matrika Goddesses, there are
several appropriate practical yogic and tantric techniques by
which they are specifically propitiated. These techniques assist
the sadhak in overcoming human limitations to experience
knowledge of Self. Integration of the energy and personality of
the Goddesses lead to miraculous yogic powers (siddhis). When
the sadhak has connected to the subtle essence of the Goddess
energy, and it has permeated the suble bodies (koshas) and
subconscious, it will reach the soul level (atma). This is achieved
through an integrated path of mantra, dhyana, yantra and puja.
Many things are not approriate to this forum such as the link
between the Ashta Matrikas and the eight forms of oral congress
(aparistaka linga kriyas), an important aspect of the 64 tantric
kriyas. The author has observed over the many years that
reflection on and allignment with these Great Matrikas literally
transforms consciousness. Sincere aspirants who seek a close
relationship with the Matrikass should learn the mantras, method
of yantra construction, and kriyas directly from an authorized
teacher (adikadi guru). Any soul who truly seeks to reach divine
realms would benefit from a more direct connection to these
great Matrikas. They are each just as real as the incarnated souls
who seek clarity and truth. Everything in nature is part of Shakti,
including the grand illusion. The siddhas maintained that we
should use the form to transcend the form. My Adi Guru, Yogiar
S.A.A. Ramaiah, strongly reccomended that we do so. In the
process, as the Great Ramakrishna discovered, one finds truth in
every part of nature. Jai Ma !!!

Swami Ayyappa Giri

Yogini Ashram

SIDDHIS – HOW THE GREAT

MASTERS ATTAIN MIRACULOUS
YOGIC POWERS

Siddhis
By Swami Ayyappa Giri, Acharya, Yogini Ashram

Published on 13 March 2016

 The yoga
Siddhas are well known for their capacity to perform siddhis, or
miraculous feats.
The mysterious powers (siddhis) attained through the practices of
Kriya Tantra Yoga result from a mastery of the elemental
principles, and are rightly veiled in the writings of the Siddhas
using a unique expression of intentional obscurity embedded
within the sacred texts. This veiled language is referred to
as sandhabhasa. The arcane expression is justified, not only
because those who wield the sword of power can themselves be
cut by it, but also because such powers can be abused. The
sacred texts should inform the practices given by a living master.
A book, regardless of its sanctity, cannot be a guru. The great
ones await those souls who have purified their motives, energy
and consciousness through the principles and practice of Kriya,
Tantra, and Yoga, though it may have many different names and
forms depending upon the needs of aspiring souls. Individuals,
immersed in the blindness of illusion themselves, can, and often
do, misguide those who do not develop discrimination, but none
will deceive the siddhas.

Practitioners of yoga release one quarter of their sadhana shakti

to those who seek it through them. Siddhas know exactly to
whom their shakti should go. They can see purity as easily as
others see the earth. To become a fit instrument, the internal
electricities must purify the being and the ego dissolved into the
deeper cosmic Self. The demonic ego energies (asuras) cannot
capture the spiritual nectar (soma), nor will they ever. Sincere
souls should never fear. Even in states of relative weakness and
ignorance, encrusted in layers of maya, sincere souls are
nonetheless protected by the strength of the peerless masters
and the pursuit of truth is the mastery over falsehood. The
antidote for all fear is love.

A classic text in Yoga, Siva-swarodaya, states,

“Creation takes place out of five elements and it also dissolves in

the elements. The five elements are the supreme Brahman alone,
and is beyond the elements…One who (truly) knows the five-
elemental universe which is made up of water, fire, wind, earth
and either, is respected and worshipped everywhere.”

There is much mystery surrounding the elemental energies. The

siddhas discovered that knowledge of the hidden forces of nature,
nominally translated as the “elements”, will lead to true wisdom
(jnana), liberation (mukti), undreamed of powers (siddhis) and
ultimately, a complete mastery and freedom from rebirth itself
(jeeva samadhi). The nature of these elements is distinctly
different than those which we might study in a chemistry class,
for these elements are the fundamental principles of light-and
electricity engaged in creative play throughout the universe

The five elements are found in the ancient vedas and are
foundational to the miraculous powers known to Tantra and Yoga.
In modern times, they remain just as important to achievement in
the spiritual path as in the ancient days.

The importance of the five elements did not escape the ancient
Greeks, who were probably influenced by the Macedonians,
resulting from the travels of Alexander the Great, who led his
army beyond the Indus river (near the border of modern day India
and Pakistan). Alexander is reported to have brought
accomplished yogis back to the middle east. Perhaps this is why
the European mystics held secret knowledge about the elements.
Perhaps too, they had drawn from these fundamental principles of
nature independently.
 In Yoga and Tantra,
the five elements correlate with the five lower chakras (above).
In Yoga and Tantra, the five elements correlate with the five lower
chakras (above). Neo tantrics and occultist practices relating to
the chakras have less effect without the purification techniques
which have been used by Yogis and Tantrics for centuries. Long-
term focus, applying the proven and sound Kriya practices, is
needed to purify the elemental principles within the aspirant. The
goal of life is realization of the inmost self and this is reached
through the comprehensive use of hatha yoga, mantras, Kriya
Kundalini Pranayam, prescribed Kriya practices, and the vast
toolbox of tantric and yogic techniques. These most certainly
include meditation (dhynam), concentration, (dharanam), and the
active workings of the teacher lineage (guru parmapara). In
addition, the grace-flow from the Siddhas is rightly understood as
essential, as they are the quintessential masters of the bhutas.
The practices of Kriya, Tantra, and Yoga are directed to expand
consciousness and develop unconditional love to the point of
experiencing the universal bliss-vision (vinjnana samadhi)
As the inner Goddess, Kundalini Shakti, reaches a given chakra,
that vortex vibrates intensely until she, the great Goddess, rises
up. Her departure from a given center in her upwards climb
results in a profound sense of void at the point of her departure, a
void which ultimately morphs into pure awareness at that center.
It is as if the purification has increased the vibration of that center
to the level of attunement to the cosmic nature principle (prakriti)
and that it becomes reabsorbed in the vast fabric of universal
consciousness, at least for the time span that she remains above
it. In due course, we discover, Prakriti Devi can both transcend
and be established permanently in each of these centers. She
ascends to the consciousness of Godhood and then descends with
the universal consciousness into the lower planes. The nature of
soruba samadhi, or the golden body, is such that rare souls are
permanently established in the relative plane and yet fully
transcended as well. Inevitably this means physical immortality,
the physical light-body which is not subject to the usual rules of
nature.
 Laya Yoga helps the
yogi move ever increasingly inward.
These Kriya techniques that bring this about are sometimes called
the yoga of absorption (Laya Yoga), and great value has been
given to their practice by the ancients…

“Ten million rituals of worship equal one hymn; ten million hymns
equal one recitation [of a mantra]; ten million recitations equal
one meditation; ten million meditations equal a single absorption
(laya).”

Kulanarva-Tantra (9.36)

Mastery of the elements (called bhutas or tatvas) leads to

clairvoyance, clairaudience, telepathy and uncompromising
powers of intuition. The Gherand Samhita states that,
“Concentration of the prana … on the earth tattwa brings
steadiness of mind; on water tattwa, destroys unbearable
sufferings and sins; the fire tattwa eliminates the fear of death;
the air tattwa gives the experience of flying in the air; and the
akasha tattwa opens the doors to liberation.”

Yogi Saint
Paramahamsa Yogananda could perform siddhis and spoke about
them.
The great saint, Paramahamsa Yogananda, revealed in
his Autobiography of a Yogi, that Yogi Nagendranath Bhaduri had
mastered Ashtanga Yoga breathing practices (pranayama)
identified in Patanjali’s Raja Yoga Sutras. This, he explained, had
enabled the saint to perform many miracles. These miracles are
generally considered to emerge when one has gained control over
the elemental electricity’s, the five elements.

Purification of these elemental electrical energies, or Bhuta

Shuddhi, is a well known practice that, together with other
techniques, leads to miraculous yogic-tantric powers. A
pilgrimage to the the five element Shiva Shrines is an important
method that will assist the sincere aspirant in this purification
process. (for more on this read “Pilgrimage Mysteries of
the Five Element Shiva Temples” in this web site)

Akasa gamana siddhi is the ability to float through the air. It

requires a high state of mastery. This siddhi has been achieved by
many saints. It was reported by contemporaries of St. Francis of
Assisi, St Joseph of Cupertino, and the great Tibetan master,
Milarepa, and many others. The Tibetan tantric tradition refers to
this miraculous yogic power as Khecari Siddhi. Babaji, the
peerless avatar of Kriya as well as Yogi Jesus, have both achieved
this siddhi.

Floating in Air (A Witness to Levitation)

 The immortal
himalayan Mahavatar and Siddha, Babaji is widely known to have
performed many miracles, including levitation..
The impact of the yogic purification practice of Bhuta Suddhi Kriya
became tangible to me nearly 50 years ago during a spiritual fair
in India.

The sweltering heat of a South Asian summer engulfed me in a

ceaseless wave of discomfort. A long arduous walk over dusty
streets and pavements had left me exhausted and surrendered to
the moment. The thinking mind had been expunged. The senses
and ego find little refuge in such an environment where
detachment from the physical body seems the natural course. At
last, the road opened into a large field where one of India’s great
spiritual festivals (mela) was reaching its end.
To my heart and mind it was a veritable Yogic Mecca. Swamis,
yogis, sadhus, and every manner of spiritual person seemed to be
everywhere. I became conscious that I was at a convergence of
ancient yogic energy. As I had come to see an acclaimed siddha.
Walking across an expanse of open air, passing tents and palm
structures, I felt an excitement as I neared his hut. Entering the
humble hut constructed of palm fronds, my eyes must have
revealed wonder at the sight of a yogi, eyes rolled up toward the
top of his head, sitting cross-legged in a powerful stillness. Barely
able to believe my own eyes, he appeared to be floating about a
foot above the table under him. My guru had prepared me for
such things and yet, it was difficult to process what I was
experiencing. I examined his eyes and eyelids and noted not a
hint of movement. Astonished, I examined his chest for slight
movement. There was none.

Could this be real? Although my Guru, Yogi Ramaiah, had related

similar incidences, and at rare times, even revealed miraculous
powers himself, such as clairaudience, telepathy, and
clairvoyance, never had I seen levitation. Somehow I thought that
such a thing was something that would be seen by someone else,
perhaps far away, or in some other, more ancient, time. The mind
simply could not process what the senses observed. Surely this is
a trick, the inner critic whispered.

I approached the yogi with skepticism. Perhaps it is due to piano

wires, I thought. My initial theory was discounted as soon as I
glanced at the roof of the hut. The temporary ramshackle straw
hut had walls of palm fronds which could barely support the palm
leaf roof; holding the weight of a man was out of the question,
and at any rate, a careful examination of the air above him
revealed nothing; no fishing line, no wires. Simply touching the
roof made the whole structure move. A suspension superstructure
from the back of the grass hut could in theory be used but this too
was ruled out, since the area around the yogi was fully exposed to
my scrutiny. Surely this is a trick performed by mirrors. I
considered that a one pole stand, hidden from view by a draped
cloth might be used, but this too was not a possibility since the
entire area under and around the yogi was exposed to the air and
light.

I moved around the yogi, examining every possibility. His eyes

were partially closed, rolled up to the top of his head. I felt
emboldened. I deftly moved my hand under and in front of the
yogi, seeking a reflection from possible mirrors. Amazement! Is it
possible that this yogi is indeed floating? My friend and brother
disciple (Gurubai), Kriya Yoga Sadhak Pasupathi, who was the
proprietor of the National Battery Works in Karaikudi, Tamil Nadu,
had earlier described a similar experience. I looked again,
examining the yogi from every angle. Could he truly be floating
above the surface below him. It was only then I looked up at his
face to see that his oceanic eyes had descended from
timelessness and that he was keenly observing my “testing”
process with more than a little amusement. His eyes were now
seas of inexhaustible love and compassion. A bright luminous
light emerged. The mind had no other choice but to accept the
obvious. Probably my face flushed with a mixture of
embarrassment and excitement. After basking in the glow of the
shakti energy permeating the area, I paid homage and slipped
away into the fast approaching dusk, high and filled with joy from
exposure to the divine grace-light.

The Miraculous Powers of Shridi Sai Baba

 The Sage of Shirdi,
Sai Baba performed many siddhis during his life.

In 1886 AD, in a well recorded incident, the celebrated Sathguru,

Shridi Sai Baba, left his body for three full days. During this
period, both his breathing and his pulse stopped, after which he
returned to the body. Among yogis, it is nearly universally
accepted that Baba had cured many incurable diseases by his
touch or mere glance. He demonstrated spontaneous knowledge
of diverse religious scriptures and languages. He never practiced
for nor desired these powers; they came to him naturally, as a
result of his purity and sadhana.

Sri Kaleshwar – A Modern Day Saint

Kaleshwar was
a siddha who astonished hundreds with his capacity to manifest
sacred objects.
Kaleshwar: A Saint Among Yogis
Years ago, the celebrated Swami Sri Kaleshwar visited southern
California, not far from where I was living. I was very much
looking forward to seeing him, since I have friends whose lives
have been positively changed by his practices and teachings. I
approached a Topanga Canyon home, then serving as a makeshift
retreat center. The large room was absolutely charged with
energy and filled with people anxiously waiting for an audience
with the saint, who was intermittently bringing into his chamber
small groups of half a dozen at a time, and spending precious
moments with each of them. Thus, every twenty minutes or so,
the saint would emerge from a hallway, and announce, “those
who need to go right away, can join me now.” Each time he made
that statement, I thought, “why would anyone want to leave this
high energy?” “There is no possible way I am leaving this
incredible energy as long as I have a choice. Yet each time,
incredulously, a group of people raised their hands to have an
early audience. In this way, he chose new groups, one after
another. As he emerged each time, I was thrilled by the light in
his eyes. In stillness, he scanned the room. Every time he did
that, our eyes very directly met and I felt massive grace. Saints
can project sadhana shakti (the power of their practices and
experiences) through the eyes.

Personal Meeting
After a couple of hours, I was selected with a small group of six.
Little did I know, it would be the last group he would see in
private darshan during his pilgrimage to America. Sitting, he
asked us to meditate on a specific mantra. After some time, he
asked us to stand in a circle and open our hands. He then
removed a few petals from a red rose, placing petals in each of
our open palms. He asked us to meditate on the petals as a
reflection of our karma. I was directly to his left, our shoulders
nearly touching, as we all stood in a tight circle. I noticed that he
had short sleeves on his shirt. He asked us to drop the petals into
his own open hands, and he began to place his palms together
and rub his hands so that petals were falling out on the floor as he
rubbed. His palms were perfectly flat against each other, but
when he lifted his top right hand, a very solid large sacred object,
a hardwood cross, immediately materialized. I didn’t know it at
the time, but the entire group were all his long time students, I
being the only exception. Being allowed to see this event changed
my thinking, even my life. Later, I visited his ashram in India. I
have come to know of many of his students, hold them in my
heart fondly, and heard many subsequent stories about his
materialization siddhis. Sadly for the world, he passed away, quite
young, several years ago. He performed many miracles. Sri
Kaleshwar taught mantras relating to these elements that served
as the core technique for the path on which he led so many souls
to God.

Thus, through both direct and indirect experience over decades, I

came to understand and appreciate the stellar potential of
purification of the elements as a means of gaining a mastery over
nature and her illusions.

Like samadhi itself, I have learned that the impact on the soul of
experiencing a siddhi cannot be expressed but must be
experienced. Words utterly fail to capture the power of these
events. Each person must have their own direct experience of
high attainment.

It comforts the ego to falsely imagine that “miracles” only

happened long ago and far, far away. This illusion releases the
reluctant novice from the responsibility to address the earth
shaking inward changes that are essential for real transformation.
However, one should not doubt that there are great siddhas on
the physical plane even now who can perform such “miracles”.
Most of them work quietly within their dharma.

This and other events helped me to understand the miraculous

references made about miracles found in the texts of Kriya Tantra
Yoga and the scriptures of many religions. The evolved Yogi
understands that it is the result of consistent practice of
pranayam, mantra, and divine surrender to a level unimagined by
most, as well as other practices which lead to a refinement of
these elements within and the establishment of totally tranquil
mind and breathing regardless of external activities.
 Ramana
Maharishi described processes of Siddhis and advised against
their use.

Ramana Maharishi
The great sage, Ramana Maharishi, described an experience of
flying as follows “One day, some years ago, I was lying down and
awake. I distinctly felt my body rise higher and higher. I could see
the physical objects below growing smaller and smaller until they
disappeared and all around me was a limitless expanse of
dazzling light. After some time, I felt the body slowly descend and
physical objects below began to appear again. I was so fully
aware of this incident that I finally concluded that it must be by
such means that sages using the powers of siddhi travel over vast
distances in a short time and appear and disappear in such a
mysterious manner.”

Siddhis as Impediments to Growth

Although Patanjali speaks of siddhis as potential impediments to
the attainment of true perception, it is a warning that other
accomplished yogis, such as Sri Kaleshwar, do not always share.
The importance of purifying the elements, however, is a
universally accepted principle that all saints, yogis and tantrics
seem to agree upon.

The Elements as Electrical Impulses

 Sri Yukteshwar, author
of the Holy Science, explained the underlying principles of the
elements.

The great Kriya Guru, Sri Yukteshwar, was directly requested by

Mahavatar Babaji to write about the tattwas. Doing so, he
explained the Pancha Tattwas as five forms of electricity. He
identified them as the cause of all other creation. He explained
them as the five root-causes.

Collectively, he wrote, “They are the causal body of Purusha, the

Son of God. These forms of electricity, being evolved from the
polarized Chitta, are also in a polarized state and are endowed
with three attributes (Gunas), namely Satva (positive), Tamas
(negative) and Rajas (neutral).”
The positive attributes of these five forms of electricity are Jnana
Indriyas, the five sense organs…being attracted under the
influence of the mind (Manas).

The neutralizing attributes/principles are the five organs of action

(Karmaindriyas) and the energetic principles behind them. They
are (1) elimination and release (represented by the anus), (2)
generation/creation (represented by the genitals), (3)
communication, (represented by the mouth)) (4) movement,
(represented by the foot) and (5) manipulation of the
environment, (represented by the hand).

Matter as Illusion
Matter itself is part of the wider illusion. The Tanmatras are five
attributes, or objects perceived by the senses of smell, taste,
sight, touch, and sound. When these objects of the senses
intermingle with the negative attributes of the five electricity
elements, they combine together to produce the concepts of
gross matter. This appears to us, being under the influence of
Maya, to be solids (kshiti), fluids (ap) fiery (marut), gaseous
(vyoma) and etheral (akasa). We know from current science that
objects which appear solid, liquid, fiery, and gaseous are not what
they seem to be and that electricity and magnetism play an
important role in holding together a substance on the atomic
level. For example, it is now understood that an electrical charge
is the only thing that prevents two objects of substance from
occupying the same space. One object repels the other due to
electro-magnetic energy.
 Jesus, the
Avatar of Christianity, is reported to walk on water, heal the sick,
and materialize loaves of bread.

The outer covering of the Purusha, the gross material body

(sthula sharira) is constructed of these illusionary components.
These five element electrical energies, together with mind
(manas), Intelligence (buddhi), heart consciousness, and ego
(aham), interacting with
the tanmatras and karmaindriyas discussed earlier, cast a veil of
illusion over the embodied soul which maintains a sense of
separateness between the external illusionary Self and the
macrocosmic oneness as the original son of God.

Why does the Divine create this vast illusion?

We are given to know only that it is cosmic play, (lila), that the
one separate into infinite subdivisions, each unconscious of its
connection to the other segments and to its original source. It is
this eternal play that, over eons, each of the separate fragments
of this oneness, through union energy, finds their way back to the
source.

The Kriya Yoga attains

mastery when the nature of the Elements is understood

Meditation on these Tattwic principles produces clarity about the

inner truth and about the illusion that colors our perception of so-
called “reality”. One of the best place to perform such meditation
is in the electrical echo chambers of the ancient Pancha Bhuta
Stalam Shiva Temples of south India. That is because each of
these temples, associated with a particular element, provides a
direct portal of purification helping the yogi or tantric to perceive
reality on increasing subtle levels.
Meditation on the principles at these five great Shiva Shrines
holds great potential for an understanding of Brahma and the
oneness.

Bhuta Shuddi
The ancient Mantra-mahodadhi text describes an important
preliminary to the worship of a Deva, a method powerfully
effective in the process of purification of the elements. Performing
this practice in these great five element Shiva Shrines has
brought long sought inner awareness.

This technique of Bhuta or Tattva Shuddi is an internal process of

involution whereby the body, using mantra, meditation, and
breath, is incrementally dissolved into the source from whence it
has come. In the practice, earth is mentally associated with the
sense of smell. Water is visualized in its association with taste.
The fire element is reflected upon with its natural link to sight, air
is associated with touch, and ether with sound.

In the process, the Kundalini is led from the root energy center to
the second center (Svadhisthana). Here, where the earth element,
ascending from below through the power of will, breath and
mantra, is dissolved by that of water, and formed into a sphere, is
then burnt by fire of manipura. Air then absorbs the ashes of the
fire and either is taken up into the void of air. This progressive
absorption continues until the source is reached. The yogi will, in
turn, dissolve each of the gross elements (maha-bhutas), together
with the subtle elements (tanmatra) from which they emerged. In
addition, the connected organs of sense (jnana indriyas) are then
absorbed, followed by absorption of the last element, “ether”.
Then, it in turn is absorbed into the tanmatra sound and further
into self-hood (ahangkara). The latter is then absorbed into the
great Self (jhiva or mahat), and that, again, into Prakriti, the
collective primal matter, cosmic energy and material cause of the
universe itself. In this way the atman retraces the steps of soul
evolution back to its cosmic source. The actual practice is given
during the Bhairavi Kriya initiation because it is so transformative.

Sir John Woodroffe

Sir John Woodroffe, in his translation of the monumental
text, Shakti and Shakta, states that “In accordance with the
monistic teaching of the vedanta, Prakriti is herself thought of as
the Brahman, of which she is the energy, and with which,
therefore, she is already one. Thinking then of the black Papa
Purusha, which is the image of all sin, the body is purified by
mantra, accompanied by breath retention (kumbhaka) and
exhalation (rechaka), and the tantric practitioner (sadhaka)
meditates upon the new celestial body (deva), which has thus
been made and which is then strengthened by a “celestial gaze.”

Bhutasuddhi describes then, the five forms in which the primal

material of the cosmos, Prakriti, manifests herself. As stated,
these each have a center within the five lower chakras which
exist in the subtle planes of the human body.

Summary
In summarizing this process then, it can be said that the
transformative energy, Kundalini Devi, resides at the base of the
spine in the astral body, ordinarily asleep, but with a potential for
near violent arousal when awake. In Kriya Tantra Yoga she is
aroused in a controlled way and brought up through the five
centers noted, absorbing, as she passes through each,
the bhuta of that center, the subtle tanmatra from which it
derives, and its connected organ of sense (indriya). Having
absorbed all these, she is led to the sixth or mind center (ajña)
between the eyebrows where the last element, ether, is absorbed
in mind, and the latter in the subtle Prakriti. The last, still in the
form of kundalini shakti, then unites with Shiva, the
representative godhead in the high center, called the thousand-
petalled lotus (sahasrara). The actual process is one which should
be learned from a qualified teacher (adhikariguru),

Since the ultimate reality is Atman alone, the siddha displaying a

“miracle” is just as much illusion as the individual who is
observing the siddhi “miracle”. Therefore, even though these
powers are a natural outcrop of spiritual expansion in the relative
plane, the soul that is seeking realization of the self should avoid
becoming enmeshed in the desire for siddhis.

The great sage, Ramana Maharishi, explained that “The occult

powers (siddhis) are only in the mind (and do not reside in the
inmost Self). They are not natural to the Self. That which is not
natural, but acquired, cannot be permanent, and thus is not worth
striving for.”

Moreover what are these powers for? Perhaps the would-be

occultist or siddha desires to display the siddhis so that others
may appreciate him. He seeks appreciation, and if it is not
forthcoming he may not be happy. There must be others to
appreciate him. He may even find another possessor of higher
powers. Perhaps that might cause jealousy or breed unhappiness.
The higher occultist (siddha) may meet a still higher siddha and
so on, until there will come one who will blow up everything in a
trice. Such is the highest adept (siddha) with undifferentiated
divinity.

Siddhis, then, are not the goal, but purity is. These five great
temples which we have referred to, are literally portals to a
deeper reality of understanding of the true nature of the bhutas
and the inner world. The practice of the element mantras, Kriya
Kundalini Pranayam, Bhairavi Breath of Ecstasy, Urdvamnaya, and
Bhuta Shuddhi are all particularly auspicious when done in a
sacred space and will inevitably lead to access of the higher
centers of knowledge.

Conclusions
The great sage, Ramakrishna Paramahamsa, while warning of the
potential dangers of exercising ones’ siddhis, nonetheless
demonstrated many such powers during his lifetime. For example,
he would throw a disciple into an hypnotic state and learn from
his subconscious mind all that might have been lodged there. This
was seen to occur to and by a number of his students. He is
known to have reported that men and women occasionally looked
like glass to him and when the need arose, he could examine
them for mental and physical ailments or limitations through and
through. With a mere touch, he could change the course of a
persons life, and was seen to do so frequently. His well known
student, and master in his own right, Swami Vivekananda, was
responsible to establish yoga in America in the late 19 th century.
He was highly successful in that dharma. Vivekananda reported
that he often heard a voice shouting things at him the night
before he was to give a speech. He attributed that voice to his
Guru, Ramakrishna. The next day, during his speech, he found
himself saying the very things that the voice had instructed.

I fully understand that few people will read this article and accept
the miraculous events described. After all, there have been frauds
using common magic or slight of hand as a manipulation. Though
there may be a few pickpockets in a crowd, this does not mean
that everyone in the crowd is a pickpocket. Discrimination
(viveka) is a constant prerequisite for any spiritual pilgrim of life.
There will always be eternal naysayers as well as victims of
deceit. That is an excellent reason that the focus remain on purity
and development of discrimination.
Although I sought the purification of the elements throughout my
adult life, I never sought siddhis. An acceptable argument for their
importance in the path was never made to me. Power displayed
without dharmic purpose is a poor reason to do sadhana. I did
understand that observing so-called miracles could help to break
the power of maya. People have many times told me of
miraculous things that occur during or after a training session,
meditation or puja, even suggesting that it was somehow the
work of a particular saint. I am sure that this happens to all
teachers. I have always attributed such things as coming from the
great siddhas, such as Sathguru Kriya Babaji. Perhaps there is
some level of sensitivity to divine will that moves the mind,
speech and actions of those who give themselves more fully to
the forces of light. I have always tried to surrender to the dharma
and never attempted to modify the environment or the life of
others, trusting in the energy of the teacher lineage (Guru
Pamampara). The fact remains that I have seen many powers
demonstrated and consider that it occurs due to the practices of
Kriya, Tantra and Yoga in its various forms. I believe deeply that
only those who are committed to the soul path get an opportunity
to even witness real siddhis, let alone command them. When the
great Yogi Jesus appeared to doubting Thomas after his rising up,
Jesus said to him “Because you have seen me, you have believed.
Blessed are they who did not see, and yet believed.” Ultimately,
all souls see such miracles when they are fully invested in the
dharma and have purified the elements from which they
themselves are formed. Om Tat Sat.

Swami Ayyappa Giri

Yogini Ashram
YANTRA – HARNESSING THE
POWER OF MYSTICAL GEOMETRY

Yantra
By Swami Ayyappa Giri

Purohit-Acharya, Yogini Ashram, California USA

Article Published During Sacred Navaratri, 2016

Then Shiva Mahadev spoke to Parvati, “O Devi, Because
it restrains suffering due to desires, anger and karma, it
is called Yantra. The Goddess who is worshipped within
it, offers Grace to the Tantric” Kularnava Tantra

The academic or south-Asian scholar might believe that a yantra is

an art form and a psychological symbol which addresses the
worshippers perceptions of the Divine. This is a misleading and
inadequate description, for yantras are understood more fully by
those who actually use them. Yantras are literally a method and
means of holding and maintaining the actual conscious presence of
the Deity-essence, and the majestic power that accompanies the
Diety, whether Siddha or Avatar, who is called into the sacred
geometry.

It has been said that “mathematics is the language of the Gods”.

God consciousness manifests expression through mathematics and
geometry. Dr. Michio Kaku, the well known theoretical physicist,
has stated that “we might imagine God as we know him, to be a
mathematician”. On a universal scale, there is a direct relationship
between mathematics, sound, and form. In tantra, the geometrical
form representing sound (mantra) is a yantra. Imagine that every
pitch and vibration creates a geometric pattern of expression for
that frequency. So also, each geometrical variant has a unique
associated note, pitch and frequency. The sacred geometrical form
(yantra) and the divinized sound (mantra) are inseparable and
constitute tantra. Thus, it is often said that “yantra plus mantra
equals tantra.”

A yantra is not limited as a divine manifestation. A Yantra literally

holds the energy of a particular deity. A yantra is verily a geometric
pattern which contains both an energy and a deity-spirit, and which
is also a represention of a sound vibration ( mantra). In worshiping
the presiding deity of a yantra we are acknowledging their presence
microcosmically, as the soul within ourselves ( Jiva), and
macrocosmically, as universal nature (Prakriti). Tantra teaches that
from Purusha, the primal cause of the creation impulse,
emerged Prakriti, or mother nature. The yantra is understood to be a
mirror of the inner universal soul ( Jiva). Its internal reflection of the
cosmic principles are inferred by the Tantric. In this way, the
yantra, acting as a carrier of its representative energy, is massively
empowering.

The tantric tradition states that one must become qualified in order
to utilize yantras fully, as the knowledge of sacred geometry is a
transitional process of revelations that lead to inner union ( antar
yoga). The aspirant is initiated into a specific yantra and mantra by
a qualified teacher (adikariguru) and develops the core energy
through yogic practices (sadhana) and the resultant purification.

The Method

The tantric practitioner first seals off the ceremonial space with
mantra and then, again using mantra, sanctifies his or her own
hands, body, and environment. The yantra worshipper
(purohit or pujari) is incrementally transformed with these practices,
which leads to sanctification of the being, inside and out. Thus it is
said that only God can worship God, and it is through these various
forms of purification, that the pujari connects with their inner divine
nature and is made fit to have that direct encounter with the Deity
and make offerings that are free from ego. Thus, the capacity to
connect in this way is tied to ones total life and even previous lives.
The tantric awakens the Devata within by yogic and tantric
techniques, and using sacred breathing patterns, ( For
example, kundalini pranayam), mantras and transformational hand
postures (mudras), as well as practices to awaken the heart space,
the divine presence is aroused and witnessed in the yantra but also
the practitioner and assembled devotees. Specific mantras, mudras
and dhyana meditations result in the manifestation of divinity which
assumes residence within the yantra.

Thus, the application of mystical geometry utilizes structural

patterns which contain the power of mantra and yogic practices
(sadhana shakti).

Without these sacred sounds there is no active

transformative power in yantras, and their value is limited to being
symbols. Symbols have a power in themselves, of course, but when
mantra is “held” by sacred geometry in the prescribed manner,
mystical power becomes tangibly present for those who are attuned
to the subtle reams. Massive changes, even in the physical plane,
can result, according to the intent (sankalpa).

Yantras in Ancient Times

Some of the earliest examples of sacred geometry originate in the

Indus valley civilization, including the swastika symbol shown here.
 Swasti
ka of the ancient Indus valley civilization, a culture contemporary
with Sumeria.
Scholars, such as Bhattacharaya, have helped establish that the
Indus culture was based on tantra. Yantras, an intregral part of that
scientific art, were found at the excavations of the Indus cities of
Mohenjadaro and Harrappa, dated from 3300 BC. More recent
excavations suggest that this culture developed even earlier, at
roughly the same time period of Sumerian cultures.
 A
cross symbol yantra from Indus period.
Ancient Dravidian texts refer to three yogic based “sangam”
civilizations. Some part of those early civilizations were said to have
been inundated by the sea thousands of years ago. Even during our
time, we have seen tsunamis, originating from Indonesia, inundate
the eastern seaboard of south India, killing many, and resulting in
massive flooding. Work at archeological sites from the Temple of
the Sun in Orissa to Mahabalipuram in Tamil Nadu have established
that many ancient sacred temples have been buried by sea and sand
in past centuries. It is difficult to know how much of the yogic
culture, even yantras and urdu text, might have been lost due to
such incursions from the sea.
There are linguistic and genetic links between the Dravidians of
south India and this Indus civilization, but whatever the origins of
the Indus valley civilization, there is no doubt that sacred geometry
was in use at that time. In subsequent centuries, yantras have been
placed in the foundations and roofs of temple sanctums and sacred
spaces, as well as laid within temple walls. The geometry of
temples themselves are considered yantras.

This group of Yogini-sadhvikas accompanied the author on

pilgrimage in 1991. Here, they stand before the entrance to the
sacred birthplace temple of Kriya Babaji in Parangaipettai.
In the early 1970’s, as part of the initial dedication of the Babaji
temple, I had the great opportunity to be with my Guru when yantras
were placed in a hidden portion of the Babaji temple at
Parangipettai, India, marking for the ages the sacred spot where the
great Kriya Mahavatar Babaji was born, in the year 203 A.D.. ( for
more, see Mahavatar Babaji and the Golden Body of Light).
Babaji’s temple is quaint, artistic, and having been constructed of
solid granite, will likely last more than 1000 years. The front of the
temple, shown in the image above, has been expanded and
beautified over the last two decades and no doubt those responsible
have accrued great merit (punya) for their work.

“They call it yantra because it restrains prolonged suffering

arising from defects (in the form) of desire, anger and other
limitations.” Commentary on Sardatilaka By Raghvabhatta

My Early Experiences of Sacred Geometry

My adi Guru, Yogiar S.A.A. Ramaiah, (shown above) Kriya Master,
direct disciple of Babaji, and Pranayam Siddha, had a great deal of
experience of the Siddhas and their Siddha yantras, and the Siddhas
certainly supported his work in a powerful way. Without his
pioneering work, little would be known worldwide about the 18
Yogic Siddhas. My brother-disciple (gurubai), M. Govindan, now
known as Satchidananda, has also served dynamically in this
respect, as have many others, both in Yogiar’s Sangam, as well
as those whom Babaji has called in a different direction. All of the
Lahiri lineages too, should be acknowledged. No doubt, in the
coming decades, there will be many more souls who are blessed
with Babaji’s darshan. Let us appreciate the sacrifices and efforts
of all who serve Babaji. If there are some minor differences, such
as the exact birthdate of the immortal Master, I am sure that Babaji
will clarify any confusion as needed.

During the 1970’s and 80’s, we were trained in sacred geometry and
yantra carving methods by my Guru, S.A.A. Yogi Ramaiah. During
that period he gave specific assignments to me to carve many
yantras. In doing so, he shared very specific drawings of many
yantras. This included the yantras of the great Kriya Masters and
Siddhas, or yogic supermen, as well as primary dieties in the
tradition. I still cherish and maintain the sacred notes which he
recorded in his own hand as he drew the yantras out to serve as
models which he instructed us to carve. Yogiar was a direct disciple
of Kriya Babaji and also a temple builder. Yantras were placed, at
Yogiars instruction, at several sites in India, Mt. Shasta, as well as
centers and temples in southern California, New Orleans, Chicago,
Yuma, and upstate New York. On one occasion, a yantra which
Yogiar had us bury in a power spot on Mt. Shasta, was discovered
by a hiker and ended up on the desk of a forest ranger. Someone in
our group noticed an article in the local newspaper about the
mysterious yantra, and, at Yogiars direction, it was soon retrieved
from the ranger’s desk on the next journey to the sacred mountain.
What a pilgrimage that yantra took !
 Above- Swami
Rudranath Giri Maharaj of Tara Peeth, with myself in the
background. Swami Rudranath introduced me to the 64 Yoginis and
their mystical geometry.
Numerical Yantras

Later, my Kaula Marg Tantric Guru, Swami Rudranath Giri Maharaj,

also a disciple of Sathguru Babaji, introduced me to the sacred
geometry of Maha Kali and the 64 Yoginis, as well as numerical
yantras. Numerology is an ancient scientific art. Numerical yantras
have been a part of Indian spiritual practice since vedic times. One
example is the 3X3 yantra, one of the gifts given to me by Swami
Rudranath decades ago. It is associated with Ganesha, and numbers
are placed in a way that by adding those of any column, whether
horizontal, vertical or diagonal, the resultant number is always 15.
The planetary Dieties each have a version of a numerical yantra
associated with them. Modern mathematicians refer to these
yantras as “magic squares”. Ironically, the real “magic” manifests in
fullness only when yantra and mantra are united in combination.
 The
Chautisa numerical Yantra at Khajuraho.
The use of numerical yantras has continued through the centuries. I
have had the fortune to view a 10 th century 4X4 numerical yantra,
which is installed in the Parshvanath Jain temple at Khajuraho. ( see
adjacent image) The Sanskrit word Chautisa means 34, and because
the sum of all its columns is 34, it is known as the Chautisa Yantra.

Other precious souls who made contributions to my yantra

knowledge include Sri Melsanthy, the late chief priest of the Sabari
Malai Ayyappa Swami temple, in Kerala, who, in 1971, blessed my
Ayyappa Swami Yantra. Also, P. Sundar of Thanjavur and A.S.
Vasan of Pondicherry, have each imparted to me sadhana shakti and
knowledge regarding the esoteric use of sacred geometry. Others
prefer to be anonymous. Except for the immortal master, they have
all passed from the physical plane and if Babaji wills it, not a drop of
the blessings they have given will be lost to the world.

The Sanskrit word, Yantra, suggests a machine or instrument;

perhaps a tool. The suffix tra implies protection and defense.
Indeed, a yantra is a tool that provides protection to its users. It is
much more, of course. The Cologne Digital Sanskrit Lexicon
describes its meaning as an “instrument for holding or restraining”
as the derivative prefix, “yam” also suggests the function of
containing or holding. Whatever the linguistic origins of the word
itself, yantras are understood by those who use them as
geometrical structures which are energetically charged by sacred
sound. In common parlance, they are power generators that assist
the tantric in channeling and containing the grace of sadhana shakti
energy. If one thinks of a microchip in a computer as the storehouse
of massive content, it is not an exaggeration to understand that a
yantra is a macrochip that accesses and contains for the user a
knowledge and power on a multidimensional scale, transcending
time and space.

The Yogini Tantra states that Devi is to be worshipped either as an

image (pratima) or sacred geometry (yantra). Each angle and point
of a yantra (avarana) is associated with a specific mantra, deity,
and energy. Whether one approaches a yantra from the outside and
works inwardly or goes from the center and works outward depends
on the mode of worship and the instructions of the teacher. One
should follow ones preceptor to ensure success.

There are two modes of yantra worship using mantras. The siddha
yogi advances in internal energy through internal worship ( antar
yoga) by worshipping the yantra from the outside in. Conversely,
when there is a particular need to externalize the energy worship
(bahya yoga) the tantric begins in the yantra center and works
progressively to the outer square.

Yantras and Sound Waves

Swiss physician Hans Jenny is considered the father of cymatics.

Cymatics is the study of wave phenomena and visible sound
vibration. He published his life’s work in 1972, the year he died.
Jenny made use of crystal oscillators and an invention of his own,
the tonoscope, to create the vibration of quartz sand crystals on
membranes generated from sound.

He showed that sound vibrations on fluids, powders, and liquid

pastes did not create an unregulated chaos but rather a dynamic,
albeit ordered, pattern.

In vibrating the membranes, he discovered, without intending to,

that when “Om” was chanted in a very specific tone, the sand
medium that he was using, vibrated into the very clearly identified
shape of the Sri Yantra.

In optimal circumstances, celestial energy pervades both Yantra

and mantra. The Yantra has been likened to the physical body of a
spiritual energy (thus manifesting that energy in the denser planes).
The mantra, particularly the expressed bija, IS THE ENERGY ITSELF
which can transform consciousness, and originates from the most
subtle vibratory levels as sound vibration which, for the yogi and
tantric, can be back-traced to un-manifested reality.

Best Days for preparing and performing puja to a Yantra

The best times to prepare a yantra or to perform sadhana with a

yantra are during full moon ( poornavasya) new moon (amavasya),
the bimonthly 13th day of the lunar cycle (pradosha) which begins
at both the full and new moon. Other important dates include the
annual Shivaratri, the biannual Navaratri, and othere holy days
identified in Jotish astrology. Contrary to common thinking, an
eclipse offers excellent opportunities for certain yantra sadhana as
well.

The Significance of Common Geometrical Shapes

Most yantras are surrounded by a square with four “T” shaped

projections on each of its four sides. These projections, referred to
as the gates of Bhuper, a reference to the earth ( bhu) have
themselves a mystic significance. This square forms the foundation
of the yantra. The square contains the earth energy and when
activated, the projections are understood as gates which control
energetic access in the lower planes to the resident divine energy.
Specific mantras will “lock” and “unlock” these gates.

A comprehensive analysis of geometrical parts of the yantra is

beyond the intent and scope of this article, nor would it be
particularly beneficial. In the end, mantras and yantras must be
learned from a teacher, not from a book. An important part of the
learning is in the form of a transmission and cannot be conveyed
through the intellect or the mind. A few points could be noted.
Circles used within a yantra generally suggests the water element.
Vertical lines are understood as containing the fire element,
diagonal lines, the air element and horizontal, the either. Though not
always present, these five elements are present in many yantras.
Triangles, when pointed up, contain the divine masculine, as well as
the fire nature. When triangles are pointed downward, they contain
water element and the divine feminine.

The typical yantra with its central point (bindu) and concentric
circles of petals and other geometries are conceived of as a sacred
dwelling in which the presiding deity and their retinue take up
residence.

The bindu represents the location of the highest manifestation of

the deity as well as the focal point through which the deity
transcends the relative plane, with its form and structure to merge
into the formless consciousness. This is the very same formless
consciousness in which the worshiper merges with the highest
truth. The yantra then, is reflecting the nature and potentiality of
the pujari or worshipper and their relationship with the divine.

Materials for Yantras

Yantras are formed of copper, gold, spatika (natural crystal), bhoj

patra, or, during certain portions of a puja, drawn with sanctified
water or sandal paste. The most traditional method is through
carving or engraving. Commercial yantras embossed by machines
on thin copper are available, have value in their symbology, but do
not hold energy well.

Bhoj Patra

Bhoj Patra is natures paper, an organic paper, removed in sheets

directly as the bark of the bhojpatra tree, the himalayan birch, and
is acceptable for most yantras. The best ink is compounded from a
mixture of camphor and sandalwood. The red powder used to mark
bindu in the third eye, kumkum, is also ideal. The Sri Kali Tantram
states that the Kali Yantra should not be made from leaves, wood,
or stone.

Copper & Gold

The electromagnetic qualities of copper and gold make them the

most desirable choice for materials for most yantras. The yantra
should be engraved by human hands in the prescribed manner and
not mass produced by machines with no soul.

Crystal

The word crystal is derived from the greek word “krystallos”

meaning frozen light. Called spatika in yoga and tantra, crystal has
been used as a medium for yantras for many centuries. In recent
centuries, crystal has become uniquely traditional as a carving
material for the Sri Yantra. The buyer should be cautious.
Unscrupulous merchants have been known to sell glass as spatika.
When in doubt, make sure you have a reputable dealer.

There are specific methods of construction for each yantra. Yantras

seen internally in meditation by one with a purified mind are the
greatest yantras and serve in advanced tantric and yogic practice.
This is how great yantras come into being. As stated, associated
with every yantra is a sound vibration. Condensed, this sound
vibration is referred to as a bija. Symbolically, the bija resides in the
center of the yantra, often represented by a central point, or bindu.
Bindu, in term represents the core of consciousness. The bija also
very often forms a part of the mantra for each petal and level
(avarana).

“Japa can’t occur without Puja; and Puja

can’t occur without Yantra & Mantra”
Sri Mahakala Samhita 5th Chpt, Guhyakali Khanda

The clear implication of the above line is that the best success in
Japa and Mantra is when it is performed in concert with puja, or
ceremonial worship using mantra. The puja formulae includes the
offering of flowers to the Divine who, attracted to the space by the
power of mantra and devotion, is then worshipped with deep
humility, profound faith, and an open heart. The prefix “poo” or “puu”
means flower, and the ultimate puja is to offer the refined flowers of
the subtle body, the chakras, to the Divine. The flower represents
the most beautiful end product of the plant. Offering the finest and
most beautiful part of the plant is an expression of an open heart
offering, increasing the desired effect.

Preparation of Puja with the knowledge (vidya) of Yantras

There are well more than 100 yantras received in training training
from Babaji through the Gurus. Babaji’s Kriya Tantra Yoga is vast
and includes thousands of other yantras as well. For this article, I
have chosen to briefly discuss some of the most important yantras
in Yoga and Tantra. They are yantras to which we regularly perform
puja at Yogini Ashram. The active participants are led by the pujari
(aka purohita) through the preliminary procedures (samanya vidhi)
which include sealing the energy of the puja space from
interference or negativity (digbhana), sanctification of water to be
used in the puja (jalasuddhi), purification with mantra of the hands
and fingers of all who make offerings ( kara nysha), purification of
the body through mantra (anga nysha), purification of the body
through sipping of water (achaman), dispersing negative energies
and agents of disharmony (bhutapasarana), cleansing of the inner
elements (bhutasuddhi), and statement of commitment and
visualization of intention (sankalpa). This, and other processes,
prepare the participants for the puja. Abbreviated pujas offered to
Guru, Ganesha, the assembled Devatas, and Shiva are usually
performed. After these preliminaries, the yantra of the primary deity
is propitiated. Those who lack the emotional scope for devotion and
humility will not unravel the mystical threads of yantra sadhana in a
hundred lifetimes.

…and then Shiva spoke, “O Devi, Mistress of the Kula,

because it can protect always from absolutely all dangers,
such as dying (yama) and disembodied spirits (bhuta),
therefore it is called yantra.”

Kularnava Tantra

Sri Lalita Yantra

The Sri Yantra is undoubtedly one of the worlds most recognized
yantras, but few souls understand her real power and the method of
approaching her with mantra, tantra, and mudra. Historically,
female sacred geometries have been identified as vidyas rather than
yantras, but, in our current time, the terms are synonymous.

The antiquity of the very specific geometry of the Sri (Lalita) Yantra
is unquestioned. A contemporary Indian-American scholar, Subhash
Kak, has identified that a description of the Sri Yantra can be found
in the Svetasvatara Upanishad, dated from between the 4 th to the
6th century BCE.
Adi Shankaracharya is known to have performed Sri Puja and
recommended it to his very closest disciples.
In many personal pilgrimages over the last four decades, I have
seen Sri Yantras carved out of granite into the ceilings or floors of
ancient temples. A number of these three dimensional carvings
are locally attributed to Adi Shakara, who is historically linked to
this yantra, and is known to have traveled throughout India and
reorganized the Sanyasin (Swami) tradition during the early
8th century. The initial usage of the Sri Yantra may be lost in time,
but it is known that Adi Shakrara manifested four crystal Sri Yantras
through his siddhi, and gave one to each of his four main
successors. For over 1200 years now, their worship is the personal
duty and practice of the four Shankaracharyas who are the chief
representatives of Advaita Vedanta.

The Sri Yantra, or Sri Chakra, attracts Lalita Devi, also known as
Tripura Sundari. As an embodied divine being, she is viewed as a
perpetual youth of sixteen, and the ultimate Goddess who contains
all things within her being. Progressing through her yantra, with its
nine levels, feels like a veritable pilgrimage. The epicenter of focus
moves from the outer gates progressively toward the central point
(bindu). Her yantra is a profound expression of non-duality and is
understood as a microcosm of the entire cosmos. The sacred
mantra of Lalita is a fifteen syllable bija mantra which is chanted
aloud as part of the puja. The mantra is preceeded by OM which
serves as her 16th syllable. A precious sixteenth bija syllable is
given to initiates, and is sometimes chanted in silence during public
pujas. Her yantra represents the union of the masculine and
feminine divine. Because her yantra is composed of nine triangles, it
is known as the wheel of the the nine yonis (navayoni
chakra). These nine triangles are overlapped in such a way that
they form 44 triangles.
The puja begins with the chanting of mantras associated with the
outer square, with its four gates ( bhuper), representing the root
energy vortex (muladhara chakra) of the great Goddess. The
mantras that are used relate to the Goddesses of the ten
supernatural powers (siddhis), the eight great directional shaktis
(digbhandas), and the ten great mudra shaktis. The ancients have
said that the worshiper who knows its inner secrets can mesmerize
the three worlds. Prakata Devi is the ruler of the gate level.

The Sri Yantra at Yogini Ashram. She sits atop a marble abheshek
platform which is hand carved just for her. She can be illuminated
from below to bring out her natural beauty during the bathing ritual.
Moving progressively inward, the tantric soon reaches a sixteen-
petal lotus, representing the sex center, or svadisthana chakra,
herein ruled by the Goddess Tripur-rishi, the fulfiller of all desire.
She is the veritable wish fulfilling tree, granting the wishes of even
the subconscious desires. The 16 petals of her chakra represent the
16 qualities, elements or energies through which the inmost soul
(jivatma) interacts with the external manifestation. The Siddhas
proclaim that mastery of physical creation itself is attained with an
understanding of these energies.

The next level is an eight-petal lotus, representing the naval center,

the Manipura chakra. This center of Sri is the agitator of all things.
The Goddesses of this level creates destructive agitation ( kshobha)
in all the thirty-six tatvas, from the basic elements ( bhutas) to Shiva
consciousness. This generates duality in the external manifestation.
Recognizing the duality through progressive development of the
process of letting go of the mental and emotional modifications
(varaigya) cultivating a lifestyle, as well as performing actions and
speech that lead in a positive direction (abhyasa) one achieves
increasing capacity to discriminate between that which changes
and that which does not change ( viveka), the sadhak dissolves false
perceptions of duality and ultimately merges into God
consciousness. Mantras at this third geometrical level agitate and
destroy duality within the sadhak. The agitator of the Gunas, the
quality-mix of inertia, dynamic aspiration, and divine consciousness,
are all ruled by Gupta-tara Yogini, the Divine queen of the eight
petal lotus. She and her retinue of Goddesses teach us about the
devinization of communication, manipulation, locomotion,
elimination, sexual balance or energy recirculation, and
transformation of the mind, intellect, and ego as it ascends into
light-filled realms.

The next level of fourteen small triangles is representing the heart

center, the Anahata Chakra, and in the Sri embodiment, is the giver
of good fortune, the cosmic queen of the 14 nadis, the beautiful red
Tripura Vasini who reigns over the Sampradaya Yoginis.
Transformation of the 14 energy channels, of which she rules, is a
prerequisite to enlightenment.

Illuminated Sri Yantra, having received bath and flowers, being

prepared for arti (worship of light)
As we move inward we encounter the level with ten large triangles,
representing the Vishuddha Chakra, which leads to accomplishment
of all things. This level is ruled by Tripura-Sri, with her 10 attendant
Shaktis, her kula yoginis, who together rule the vital fires.
Knowledge of these vital fires is critical in ayurvedic and siddha-
vaidya medicine, as also the control of energy through the nadis,
mentioned earlier.

Then the level of the ten small triangles is reached, representing the
Ajna Chakra, and known as the chakra that gives all protection.
Here, the alluring red Tripura Malini reigns supreme. Her domain
protects all who recite her mantras. Her ten shaktis, the Nigarbha
Yoginis, are omnipresent, considered as having no beginning or no
end, and are represented as the color of 1000 rising suns.

Ritual Milk bath (Abeshek) of a spatik 3D Shri Yantra generates

great power and elicits an open heart for the Cosmic Mother.
The next level is of eight small triangles, representing the Manas or
Manasa Chakra. The manas chakra is located just above the
forehead center, and produces the nectar of immortality, which
drips down toward the throat for as long as the experience of pure
jnana awareness persists. In her yantra, this level is the ultimate
remover of disease, and is ruled by Siddhamba Devi, the red Queen.
When kundalini reaches manas, bliss ensues. This is the great
healing level, mantra recitation to which, will destroy all disease, as
well as prevent disease from occurring. Siddhamba Devi destroys
even the effects of poison.

As we approach, in the progression of the puja, the central

triangular temple of Sri, representing the forehead center ( soma
chakra), we encounter the 15 nitya shaktis standing guard around
its outer walls. The celebrated Goddesses rules these 15 phases of
the waxing moon.

The central triangle is known as the Chakra which gives all success
and cosmic knowledge. As we enter the central triangle, we
encounter Tripura Amba. In each of the three corners reside her
three great forms: (1) Maha Kameshvari, the Goddess of desire
fulfillment, who rules over the energy of desire ( Iccha Shakti) and
the dynamic quality of nature (rajas guna) (2) Maha Vajresvari, the
unchangeable Goddess, who rules over the wisdom power ( jnana
shakti) and the divine quality nature ( satva guna) and (3)
Bhagamalini Devi, the Goddess with flowery yoni, who rules over the
energy of action (kriya shakti) and the quality of inertia (tamas
guna) Their mantras are life changing and most powerful. The
siddhas have said that puja of this level bestows incessantly good
life and leads directly to supernatural powers ( siddhis). This is
stated in the seminal work on yantra and tantra, the Mantra
Mahodadhi.

Finally, the central point, or bindu, which is bliss itself is reached. It

represents the crown center, or brahmarandra, which is the
doorway to undifferentiated awareness, referred to as the 1000
petal lotus (sahasrara chakra). Having reached this center, the
sadhak experiences the Supreme Goddess of the Sri Chakra, Tripura
Amba, known as Sampat-prada Bhairavi in formless absolute. It is
imposable to describe this ascent of consciousness. The energy and
awareness reverberates for days after the mantra and yantra puja.
Embodied, She is an enigma, young and alluring, appearing
intoxicated and sexual, and yet conversely holding a book of
knowledge, while she dispels fear, and holds a sacred rosary ( mala)
as she grants boons of every type. It is as though her every answer
to every request is yes. One can never renounce what one has not
experienced. Thus, she seeks to fulfill every desire so that we may
know her in truth, the formless one without a second. The mystical
knowledge of the three gunas becomes increasingly understood
through the ongoing worship of this chakra. Liberation and great
power ensues.

Maha Kali Yantra

This rare raised (3D) Kali Yantra, energized with Shakti Peeth cumcum and
nine gems (navaratna), is one of a handful in the entire world. Great
power ensues when we honor her and observe her guidance.
In the sacred text, Mahanirvana Tantra, Lalita (Sri Sundari) is
equated with the great mother goddess, Kali, who is manifested as
her Rakta form. The equally inspired work, Sri Kali Tantram,
reinforces this point as indicated below.

“Kalika dvividha prrokta krsnaraktaprabhedatahKrsna tu

dakshina jneya rakta tu Sundari mata”
“Sri Kali is described in two ways; one black and the
other, red. When black, she is Sri Kali; when red, know her
to be Sri Tripura Sundari (Sri Lalita).”
Sri Kali Tantram, Chapt1

As stated earlier, each petal, point, and angle of a yantra ( avarana)

represents and holds the energy of a particular deity, a particular
divine vibration, and a unique consciousness that is a portion of the
fullness of the principle yantra Deity. Thus propitiated through
devotion, kirtan, pranayam, dhynam, and particularly, mantra, the
diety manifests. The degree of manifestation is related to the soul
capacity of the practitioner or practitioners.

The Sri Kali Tantram describes the inscriptions and geometry

required for the Kali Yantra and states that “He who knows this
great yantra attains liberation.” This is because the yantra, with its
24 avaranas, represents the 24 tatvas of Kriya Tantra Yoga, and
holds the energy of the Goddesses that these tatvas are associated
with. Having an intuitive and direct understanding of these 24
tatvas, or elements, of the individual soul (Jiva) is, in fact, the
essence of liberation from the veils of Mahamaya, the great illusion.

Just as the mantras of the waxing moon (bright moon) are chanted
during the puja of the Sri Yantra, the mantra recitation of the 15
Nitya shaktis of the waning moon (dark moon) become manifest in
the Kali energy, with their focal point of residence being the 15
locations within the 3 angles of each of the five triangles in Kali’s
yantra. In addition to the mantras of those 15 Shakti avaranas, the
avarana mantras of the 8 Mother Shaktis and Prakriti Devi, who is
the totality of cosmic nature, is honored at bindu. With the honoring
of Prakriti Devi all of the 24 Shaktis and the 24 tatvas of the
individual soul are acknowledged. One can see that the worship of
the Kali Yantra is simultaneously a worship of the pujari and
assembled devotees themselves for each jiva or individual soul, is
constructed of these 24 tatvas. During the climax of the puja, the
worshipped and worshiper become, an honoring to the exalted state
of nirvakalpa samadhi, for it is said that only the divine can properly
worship the divine.

The great Kriya Guru, Sri Yukteshwar, was directly requested by

Mahavatar Babaji to write about the tatvas. Doing so, he explained
the Pancha Tatvas as five forms of electricity. He identified them as
the cause of all other creation. He explained them as the five root-
causes.

Referring to them collectively, he wrote , “They are the causal body

of Purusha, the Son of God. These forms of electricity, being
evolved from the polarized Chitta, are also in a polarized state and
are endowed with three attributes (Gunas), namely Satva (positive),
Tamas (negative) and Rajas (neutral).”

The positive attributes of these five forms of electricity are Jnana

Indriyas, the five sense organs…being attracted under the influence
of the mind (Manas).

The neutralizing attributes/principles are the five organs of action

(Karmaindriyas) and the energetic principles behind them. They are
(1) elimination and release (represented by the anus), (2)
generation/creation (represented by the genitals), (3)
communication, (represented by the mouth)) (4) movement,
(represented by the foot) and (5) manipulation of the environment,
(represented by the hand).

Matter itself is part of the wider illusion. The Tanmatras are five
attributes, or objects perceived by the senses of smell, taste, sight,
touch, and sound. These need not be seen as the physical organs,
as one can see without the eyes, such as in a dream or mystic
vision. When these objects of the senses intermingle with the
negative attributes of the five electricity elements, they combine
together to produce the concepts of gross matter. This appears to
us, being under the influence of Maya, to be solids ( kshiti), fluids
(ap) fiery (marut), gaseous (vyoma) and etheral (akasa). We know
from current science that objects which appear solid, liquid, fiery,
and gaseous are not what they seem to be and that electricity and
magnetism play an important role in holding together a substance
on the atomic level. For example, it is now understood by
contemporary physical science that an electrical charge is the only
thing that prevents two objects of substance from occupying the
same space. One object repels the other due to electro-magnetic
energy.

The outer covering of the Purusha, the gross material body (sthula
sharira) is constructed of these illusionary components. These five
element electrical energies, together with mind (manas),
Intelligence (buddhi), heart consciousness, and ego ( aham),
interacting with the tanmatras and karmaindriyas discussed earlier,
cast a veil of illusion over the embodied soul which maintains a
sense of separateness between the external illusionary Self and the
macrocosmic oneness as the original son of God.

Purusha is the universal cosmic male principle. Prakriti is the

cosmic female principle, the nature of consciousness by which the
universe exists and functions. Prakriti literally means, “that which
gives shapes”. Vedanta, Saiva Siddhanta, and Shakti philosophy all
agree that there are 24 elements that allow for the creation of form.
These 24 tatvas make up the Atman, or indwelling Self. The Kali
Yantra is sacred as a geometrical shape which holds an honorable
space for each of these 24 elemental goddess energy. Thus these
petals and points of the Kali yantra hold the energy of the 24
goddess related elements of Prakriti, the cosmic female principle.
Since they are all understood to be emanations of Kali, the
geometry does, in fact, represent the containment of her entirety.
Knowledge of this Prakriti Shakti leads to salvation. Shiva speaks to
Devi thus, “Sakti-Jnanam vina Devi niruanam naiva jayate”-“O Devi
without the knowledge of Shakti, the great bliss ( mukti) cannot be
attained”

The individual soul (jiva) under the influence of many layers of

illusion (maya), imagines that it is the doer and the enjoyer and
identifies itself with the body. Nothing that exists in the physical
plane can lead to truth, for it is all part of the inexhaustible illusion
of maya. Thus the siddhas taught us that the physical body is not
the doer. The energy sheath around the body is not the doer. The
mind, connected with the senses is not the doer. Nor is the intellect.
The ego, the part of the being that imagines itself to be the doer, is
also not the source. Only when one makes the heroic effort of
lifetimes, can the deeper well spring be reached. By worshipping the
Goddess who stands for these twenty-four principles, salvation is to
be achieved. In the meantime, Shakti gives every pleasure, even to
those who don’t seek it. As we dive deeper, the Guru calls from
within to release our illusionary control and identity with her
essence. Every soul passes through a stage where it is important to
learn to just be a good human being rather than present ones self as
“somebody”. At a later stage, it is important to stop pretending to
be human and be willing to assume the divine mantle.

All challenges are overcome through the worship of the 24

principles of the Self (atman) through the sacred geometry of Maha
Kali. Jai Ma Kali !

Gayatri Yantra
Gayatri Mata, the sages have proclaimed, brings great
advance in every area of life. She inspires all who approach
her with wisdom and Grace. She assumes the form of
exquisite beauty and potentiality, as she manifests with ten
arms, each controlling one of the doorways of the 10
openings. The bija mantras for these gates are powerful
tools for controlling energy during the great awakening. Her
yantra glorifies the 6 Yogas.
 The Siddhas have said that she bears complete
responsibility for the protection of all that is good in the
affairs of those women and men who choose to align with
her cosmic light energy. She offers massive strength and
great protection, symbolized by the weapons that she
carries. In her 10 armed form, she holds Shiva’s trishul,
Kali’s skull cup, and Lakshmi’s lotus. She wield the parashu,
the close-in battle axe which Lord Shiva has given to Maha
Vishnu for the protection of the Dharma. She carries
Vishnu’s discus, conch, and mace. She holds the erdu-book
of Lord Brahma, which contains the most cosmic of
knowledge. Most importantly, she holds the two great
mudras of grace; abhaya, the fear-not mudra, and vara,
which confers blessings of abundance and happiness in both
earthly and spiritual life.

Her great mantra, representing the supreme divinity, leads

to the realization of Self and God as one.

The great knowledge of the 7 Vidya Tatvas resides within

her sacred geometry.

Gayatri is the personification of the all-pervading Para

Brahman, the ultimate unchanging reality that lies behind all
phenomena. She is the one who stands erect before the full
light of the truth. She gives us the divine vision but also
uncovers the 6 cloaks (kanchukas) of limitations
surrounding the souls of men and women; of Purusha, the
individual self, in order that we recognize the ever present
subtle illusion and the embedded truths that lie within.
These 7 Vidya Tattvas are Kāla (time), Niyati (order), Rāga
(love), Vidyā (knowledge), Kalā (art), and Kārya Maya and
Purusha. The 7 levels of her yantra inside the gates of
Bhuper are in fact, holding the essence of each of the 7
Vidya Tatvas. Learning the mantras to awaken these
potentialities will be seen as a great blessing to any
spiritual aspirant.

10 Great Mothers of Wisdom

(Das Mahavidyas)

The Das Mahavidyas have revered by tantrics and shaktas for

centuries. They exude strong energy and their yantras should be
approached under the guidance of a knowledgeable teacher.

Their worship through yantra is prescribed as an astrological

remedy for malefic placement of poorly planetary influence. Kali is
propitiated for Saturn, Tara for Jupiter, Shodasi for Mercury,
Bhuvaneshvari for the Moon, Chinnamasta for Rahu, Dhumavati for
Ketu, Baglamukhi for the Mars, Matangi for the Sun, Kamala for
Venus, and Bhairavi for Lagna. The Lagna is ones ascendant, the
degree of the sign (rāśi) which is rising on the eastern horizon at the
time of one’s birth.

As recorded in Todala Tantra, Shiva was asked by Parvati to

reveal the relationship between the ten avatars of Vishnu and the
Das Mahavidyas. From a fascinating 1824 publication, the first six
avatars of Vishnu are shown above, depicted by Giulio Ferrario, in
‘Il costume antico e moderno’, Florence, 1824

The full grouping of 10 Avatars are shown below from Rev. James
Gardner in ‘Faiths of the World’, Edinburgh, 1880.

Relationship between the Mahavidyas and the Das Avatars

Tara Devi is associated with the fish Avatar. It is Tara who pilots
the ferryboat that transports all souls across the turbulent and vast
waters of Mahamaya. Thus, she is the Goddess of instantaneous
change.

Bagala is associated with the tortoise incarnation, She is the one

who strikes with paralyzing intensity, lighting the darkness,
awakening the primordial energy, and purifying the subconscious.
She is the Goddess of black magic and poison, for she rules over the
subtle perceptions creating pain, death and misery. She puts a halt
to backbiting and gossip. She is a destroyer of the negative forces
and the great teacher of detachment.

Dhumavati is associated with the boar Avatar. She is the unmovable

One, the frank one, who holds the keys to eternity, who is mighty,
even to the great ones. She is the ancient smoky goddess, old and
ugly; borne out of misery, loneliness, and pain. She preexisted all
creation and will be present after the dissolution of the cosmos, for
she is the void itself, personified by Divine mind for the human
benefit. At first blush she appears at once deceitful and terrifying,
an appearance horrible in every way, constantly demanding from
hunger and anger. Look closer. For those who compassionately find
the Divine within her, as our very own cosmic Grandmother, will find
God in themselves.

Chinnamasta is associated with the lion Avatar, Narisimha. She is

the one who exudes the miracle knowledge. She is the tranquil one
who eliminates the thinking mind, who teaches all to conserve and
recirculate the living life force through mastery of prana. She is the
retainer and distributor of life energy. She dissolves attachment to
all things and teaches us to contain the sexual energy through
Urdvamnaya Bhairavi Kriya.

Bhuvaneshvari is associated with the dwarf ( Vamana) Avatar. She is

the earth, space and all things between. She is the very
underpinning of space, present throughout the universe. Her bindu is
none but the center of the universe itself, expanding ever outward,
She is the beginning, the middle, and the end of all creation. She is
pure knowledge and thus gives cosmic knowledge to all who seek
it.
Matangi is associated with the Rama Avatar. She is the destroyer of
obstacles, with a passion for swift and direct strokes. She is a killer
of demons, within and without. She operates the control room over
domination and ignorance. She rejects racism, caste distinctions,
sexual inequality, and all who support them. She destroy social
inequities and supports every underdog.

Shodashi is associated with the Jamadagni Avatar ( Parashurama)

and is the essence of freedom; unbounded and unattached to
physical, vital and mental entities, forms and structures. Though
engaged in the realms of both men and angels, She is knower of the
transcendent Self and guides her own to the shores of oneness.

Bhairavi is is the Avatar Balabhadra ( Balarama), She is the oneness

which pervades every universe. She is the light in every eye, a sage
to the wise, the opener of the cosmic vastness, the beloved of the
Kaula. She is the un-traversable ocean of mercy, the root of all
worlds, the most subtle of all subtleties, manifesting in the formless
and yet all forms. She lives in divine love, the Hridaya, the spiritual
heart of man.

Kamala is the Buddha Avatar. Her core nature is all embracing love,
her essence is light energy within every creative seed. Thus, she is
verily the nectar of immortality. She is the source of dynamic shakti
and change. She reconstructs unity in the great lila, the eternal play
of Creation.

Kali is the Krishna Avatar. She manifests with infinite forms and at
one with all elements, permeating fire, water, earth and sky alike.
She resides within all space and yet transcends both space and
time. She holds the ultimate siddhi over time. Her body is nature
itself, and yet she cares not for nature’s laws. To her, death is yet
another change. She throws illusion and dissolves illusion. She is
present in every joy and sorrow, resident in all light and darkness,
for she is the mother of the universe.

Above: The
sacred geometry of the Ten Mahavidyas
As with all the yantras discussed in this article, each angle and
petal of each of these 10 yantras has a corresponding mantra and
Avarana Goddess. They are each dynamic in their own way and
approaching them with faith in the underlying goodness of
Mothers creation with an open heart, calm patient persistence of
mantra practice is required to attain mastery of the energy of each.
Massive rewards will return to the sadhak. Not an ounce of energy
is ever wasted on the spiritual path. The grace of spiritual merit
(punya) will always return in the fullness of time.
 Yantra of the 64 Yoginis

The Mantotara Tantra, authored more than a millennium ago,

describes the yantra seen above; a hexagram star, indicating the
ultimate union energy between Shiva and Shakti, surrounded by an
eight petal lotus, representing the ashta matrikas. Surrounding the
lotus is a square, representing earth, or the aspiration for their
descent into the earth sphere, and finally, 64 aras or rays, displaying
their presence. In other versions of this can be found the five
triangles of Kali in the center of the lotus, as the Yoginis are
manifestations of her own being. The yantra also reflects and
glorifies the 64 Tantric Kriyas of trance and transformation. Like all
puja yantras, the mantras and activation process is to be learned
from a qualified teacher.

Seen here is a rare three dimensional Maha Kali Yogini Yantra.

Here, the great mother Goddess, with her traditional geometry,
rests upon her earth square which in turn is supported by the rays
(aras) of the 64 Yoginis.

Three Dimensional Yantra of the 64 Yoginis

The grandeur and power of the sixty four yoginis has been
discussed in an earlier blog (Enigma of the Tantric Goddess:
Darshan of the 64 Yoginis). A prerequisite to this sadhana is always
performance of the yantra of the Shahir Yoginis, the Mahavidyas and
the Ashta Matrikas. The Ashta Matrikas, or eight original mothers.
There qualities are briefly discussed in Goddess: Darshan of the 64
Yoginis. While these practices are too involved for this discussion, a
significant level of mastery should be attained before approaching
the matrikas or the 64 Yoginis. It is well known that while these
shaktis can lift illusion, they may also cast illusion, often as a test.
For those who aspire to gain the grace of these magnificent shaktis,
their aspiration is well placed. There are several yantras, both
historic and contemporary, that have the capacity to hold the
energy of these great Goddesses.
The 64 MahaKali-Yogini Yantras are honored with the waving of the
Chamora. Yogini Ashram is blessed with the largest collection of
pure copper traditionally engraved yantras in the western
hemisphere, which also include the 18 Siddhas, and the major
deities. Jai Ma !

Shiva Yantras
There are several important Shiva Yantras, each having its own
distinct energy. Shiva Yantras that we propitiate frequently at
Yogini Ashram are (1) The Great Seat of Rudra ( Rudra Pitha Maha
Yantra), (2) Mrityunjaya 5 Element Yantra (Mrityunjaya Pancha
Bhuta Yantra) and (3) Rudra Bhairava Mahadev Yantra. Other Shiva
Yantras which we use are beyond the scope of this article. Two of
these yantras are discussed below in brief. Mrityunjaya is he who
has conquered death, an epithet frequently given to Lord Shiva, for
not only does his consciousness transcend death, but he follows his
chosen beyond death and guides them into the higher reaches.
When necessary, he assists them in being reborn in a favorable way
to enable further soul development.

Mrityunjaya Pancha Bhuta Shiva Yantra

This yantra, properly awakened, carries the energy of the
celebrated 12 Jotir Lingams of fire and has as its core a star with
five points, associated with the five faces of Shiva, as well as an
acknowledgement of Shivas mastery of the five elements
(bhutas). Surrounding the star are three concentric rings, each
containing eight petals. It Is perhaps the most well known of the
Shiva Yantras. The earth element, or root chakra, is represented by
the bhuper square, in which the pujari pays homage to the 8 Blue
Shiva Nagas. The outer ring of petals represents the water element,
or svastisthana chakra. The central ring of petals represents the fire
element.
The inner ring of petals represents the air element. The either
element is reflected in the central star. Reaching the central star,
the mantras and mudras for the five elements are shown for the
pleasure of Shiva, as well as the recitation of the mantras of the five
bodies. (pancha koshas).
Mrityunjaya Rudra Mahadev Yantra

This yantra (above) has as its core a central triangle, which holds
the energy of three great forms of Rudra: (2) Kameshvara, (2)
Swachanda Bhairava, and (3) Mahakala. Their attributes are
remembered (dhyana) and their mantras chanted. Reaching the
central bindu is the point at which the embodied soul transcends
the three gunas, represented by the triangle avaranas. Outside the
triangle is a six pointed star, representing the five forms of Rudra,
plus Vishvanatha – the light power of self manifested lingam. Six
siddhis are here associated with the full unbridled blossoming of the
six primary chakras, and are particular challenges or obstacles to
samadhi. (1) super-smell (varta siddhi) at the mooladhara. (2) super-
taste (asvadana siddhi) at the svatisthana, (3) clairvoyance (adarsha
siddhi) aka divya siddhi) at the manipura (4) super-feeling (vedana
siddhi) at the anahata,(5) clairaudience (shravana siddhi) at the
vishudhi, and (6) divination (pratibha siddhi) at the ajna. Thus, we
see the direct relationship between the Jnanendriyas, or subtle
senses, and the chakras.

When the 6 pointed star appears in a Shiva yantra, it is associated

with the six magical powers ( siddhis). (Siddhi in the Satkarmas are
intended for highly evolved souls as the powers obtained could be
used maliciously).

The 6 siddhis are; (1) Shantikarma, (power to create peace) (2)

Vashikarana (power to attract), (3) Stambhana (power to restrain),
(4) Vidvesana (power to separate), (5) Uccatan (power to uproot) (6)
Marana (power to kill). Shiva has said that “One should worship
Kalagnirudra, Netresha, Vishvanatha, Maheshvara, Sadyojata and
Vamadeva in the six yonis.” Thus, each of these forms of Rudra, are
remembered in the Yantra puja, and the mantras of each are recited
to make their essence felt and known.

These forms of Shiva also represent the capacity of the puja in

overcoming the 6 points of attachment ( shadripu) that perpetuate
rebirth and prevent complete absorption in the Divine. They are, in
order, Kama (excessive lust), Lobha (greed) Krodha (anger), Mada
(arrogance), Moha (Attachment), Matsarya (jealousy). Ethical
behavior springs naturally from an open heart, and the siddhas
assure us that the high reaches can never be attained without a
solid foundation of morality, compassion, and ethics. Hara
Hara Mahadev !

Babaji Yantra

The sacred geometry of Babaji, the bindu surrounded by a triangle,

in turn surrounded by a square with a more exterior circle, is loaded
with esoteric meaning relating to the great Kriya master himself,
and his mysterious state of perpetual youth. The yantra puja is
performed with mantras, moving from the outside in. In the earth
square, the snake guardians are propitiated, remembering that
Babaji is indeed Nagaraj. His achievement of soruba samadhi
reflects the eternal state of physical immortality represented in the
circle which has no beginning, middle, end, or any other demarcated
points. The transformation of the four subtle bodies into light by the
Divine energy is represented in the square, and the three primal
manifestations of Shakti represented by the triangle. The central
cosmic source is the bindu, the originator of all things and the
eternal residence of the immortal Himalayan Avatar.

The circle (Vartula) symbolizes the entire cosmo-creation. In

Babaji’s yantra, it represents the omnipotent omnipresent power of
god-hood. As Babaji’s body has fully manifested the golden eternal
light on a cellular level (Soruba Samadhi). Here, one experiences the
power of his presence, and the presence of the golden body, which
has no shadow, no footprint, does not age, and indeed, is light itself.
The golden body is described by the siddhas as the descent of the
omnipotent light of God into every plane of existence, including the
physical. Like the great master has done, let us continue to call the
divine descent into every part of our own being and into the cells of
the body.

Entering the square, the pujari reflects upon the elevated state by
feeling into his or her own subtle bodies. In this state, mantras call
on the master to make each a golden light-body of God-power. Each,
a sheath of light more subtle than the last. Each filled with truth-
consciousness-bliss. The first subtle body is the energy sheath. The
pujari intuitively feels into this pranic body of Babaji to observe the
awesome power. This divinized vital plane gains its power, not from
food, but from the descent of shakti through the mouth of God
above. The vital plane of Babaji is so strong that it seems to contain
all of the energy of all the temples on earth. With calm persistence,
the aspirant feels into the mental sheath, the body of the mind and
related senses. The connection of the mind to the senses, both
physical and subtle, allows for experiences in the external world.
The mind moves like an excited monkey stung by a scorpion and
swarmed by bees. A siddhas mind is as still as a desert night. There
is a detachment from the lower planes. The mind is not an incessant
thought factory because the subconscious is purified and the past
karma has been incinerated. The mind-space is clear. Without
desire clouding the mind, discrimination is precise and unfailing.
Only high vibration thoughts can find a home. As yogis, we may
know that we are not the mind. After transcending the senses, the
siddhas may allow us to bring the divine light-sound vibrations into
the mind, transforming it forever.

Through mantras, the pujari attunes the being to the intellectual

body of the siddha, operating without distraction from extraneous
thoughts. In the intellect of such a being, the thoughts emerge from
the creative cosmic being deep within. The intellect, or buddhi,
when divinized, enables the Buddha consciousness, with exquisite
silence and depth of consciousness and an undisturbed field by
movements or distractions in the physical, vital, and mental. The
pujari is once again reminded that he or she is not the intellect, but
the intellect can be used by the divine in advancement of the
dharma. The siddhas merge in God consciousness, and assume their
dharma in bringing the experience of Cosmic Mind into the human
intellect.

Progressing in the yantra puja, we would now approach the bliss

body, Here, we may observe, due to the sadhana shakti generated,
that we can only taste it momentarily and still follow any external
mantras being chanted. Take the plunge, then, and merge into the
inner bliss. For those who still hear the mantras, the method of
witness consciousness is employed, rejecting all thoughts,
energies, and sense impression as unreal and not the true Self.
As we approach the inner yoni triangle, we find the Shaktis of the
Gunas. Approaching the inner triangle, mantras continue. The
siddhas have said that without Shakti, Shiva is inert, and cannot
act, and without Shiva, there is no space for action. Activated by
the power of Shiva-Shakti union they emerge from the bindu and
through them, all creation is manifested. May the mantras bring
honor to these three primordial Shaktis and manifest their energy in
our lives. We honor the Iccha Shakti of Babaji, the principle of
creative desire, from which all creation begins. We honor Jnana
Shakti of Babaji, the wisdom principle, which allows for proper
guidance of the creative impulse. We honor Kriya Shakti of Babaji,
the action principle, without which change cannot occur.

Arriving at the central bindu, the pujari encounters the inevitable

union of the fundamental polarities of the universe. Here, unfettered
by duality, Babaji resides in a state of absolute mergence with his
beloved Mataji. This is the point where all diversity and difference
merges into one-ness. May all beings experience that One-ness of
Brahma within.

Mataji Yantra
The Mataji Yantra is shown above. Little is known of the mysterious
Mataji that can be revealed, except that Babaji has clearly stated to
Yogi Ramaiah and others that she is his cousin-sister. In India, It is
quite common to refer to a beloved female as ones sister. She is, in
fact, his second cousin. Babaji has referred to her in much more
intimate terms. They are partners in their shared galactic mission.
There is a developed cave shrine on the banks of the Ganges in
Varanasi where she did intensive sadhana. She is an Avatar on
Babaji’s level who has manifested in recent times as Bhairavi
Brahmani, the tantric guru of Sri Ramakrishna Paramahamsa. There
is a cave near Gangotri where Babaji and Mataji did sadhana
together many centuries ago. Her yantra, given to the author by
Yogi Ramaiah, is displayed here. Older sadhaks will remember
another yantra as well. This one is my favorite and has 18 avaranas,
each associated with one of the 18 siddhas. Babaji himself
represents the bindu. The implication is that Mataji is the power
behind the siddhas and even our great Sathguru.

In the previous pages, we have touched on the vast subject of

yantra vidya. We have provided an outline explanation for several
important yantras. Some of these images, descriptions, and
background information is being released to the public for the first
time. It is hoped that it might inspire sincere souls to learn more
about this powerful means of personal growth and transformation.
When applied with the traditional integration of yantra and mantra,
the power of tantra will never fail to manifest, regardless of ones
limitations, and is guaranteed to transform the energy of any temple
or home alter, and ultimately, ones self. The core secrets of yantra
and mantra can never be obtained from a book, even an inspired
book. We have found that the high energy-wisdom is attained by
following the path (marg) of the favorite Diety (ishta deva) and
teacher-disciple lineage (guru-sisha parampara) with faith and
devotion, and the heart of the Goddess becomes known. When the
heart of the Goddess is known, the mind becomes still and the bliss
reality of Self emerges from the very soul essence. Of what need is
there then for practices or discipline?

Getting the Initiation and Training in Yantra and Puja

Reading about yantras will not advance the soul one

iota. One must learn and practice the knowledge to
benefit. There are a number of expressions of
tantric practice. For those sincere souls who are
drawn to Swami Ayyappa Giri, at Yogini Ashram in
California for this great transmission and training, a
courses are held at regular intervals. I encourage
you to take that step forward for your own personal
growth. Send me an email at ayyappa108@aol.com
and express your interest. If you take one step
toward Babaji, he will take ten toward you.
Swami Ayyappa Giri

Yogini Ashram

THE GREAT AGASTYA SIDDHA

AND HIS PLACES OF POWER
January 16, 2018 Yogini Ashram Home Of Kriya Tantra Yoga

Forests, Mountains, Temples, and Caves

of Agastya
by Swami Ayyappa Giri
Yogini Ashram
Initially Published on the New Moon, 16 Jan 2018
 Agastya Siddha
Agastya Siddha is loved by Kriya Yoga Sadhaks everywhere, for it
is he who is the Guru of the immortal Babaji, the peerless
Himalayan Avatar. There is a long tradition in yoga that the guru
of ones guru, when honored, brings the Grace of the lineage into
ones life. Shrouded in mystery, the Siddha Agastya is revered too,
by devotees throughout south India. The Siddha reigns over the
vast southern mountain forests along the border of Kerala and
Tamil Nadu. He is said to have been initiated directly by Yogi
Shiva, with whom his soul is merged. Describing events in his life
does not reflect his greatness, which can only be understood
when he speaks from within. There, one can begin to feel the
cosmic ocean of his soul. Nevertheless, our minds and hearts are
elevated just by discussing him.
His Parents
Agastya Siddha was born to a Saptarishi, Pulasthya and the
beautiful Urvashi. Urvashi held the power of levitation (laghiman
siddhi). Her husband, Sage Pulasthya, it is said, heard the prayers
of the sick, and traveled astrally to their bedside in order to heal
them. He used yantras and tantra and performed untold miracles.
He possessed an astral weapon of immense power (Brahma
Astra), which could be countered by only one amazing
defense (Brahma Danda). It is said that the Sage passed the
weapon on to Lord Krishna through Drona, the preceptor of the
Pandava Kings in the Mahabharata war.

Agast
ya Siddha and his beautiful Shakti, Lopamudra, performed Tantric
sadhana with the Sri Lalita Yantra, and together, won the Grace of
Tripurasundari.

The Sadhana and Path of Agastya

The great Siddha is known to have spent some years in Varanasi.
He had more than one Ashram in north India. In the Himalayas,
there is a village named Agastyamuni near Rudraprayag which is
a prime candidate. His Nashik Ashram is found on the banks of
Pravara River in the town of Bhandardara. Agastyapuri, a nearby
village lies on the banks of river Godavari, near Nashik. His wife,
some say, was manifested through supernatural power. Agastya
was a “Kuru” Muni, a Sage who is short of stature. Though short
of stature, he was a giant among Siddhas. Agastya’s links to both
Shaivism and Vaisnavism are strong. In addition, he was a great
Shakti devotee. Like the immortal Babaji, he cannot be reduced
to a rule. Agastya and Lopamudra were in the lineage of Tripura
Acharyas, devotees of Shri, and were freed from all sins through
sadhana and prayer to Tripurasundaris’ magnificent Yantra. The
Siddha made massive contributions to the field of Indian
astrology (jotish) as well as practical theology. He had the
capacity to enter into samadhi at will.

Agastya Migrates to the South

Shiva instructed the Siddha to shift to the south, so Agastya
migrated to southern India. In those ancient days, the southern
lands extended much farther south than they do at this time.
Ancient Tamil literature records that a large land mass was once
submerged in the ocean.

Arriving in the southern regions, Agastya is said to have

developed or refined the written language of Tamil, Tamil is the
oldest indigenous language in south India, and the mother tongue
for many other languages. Many miraculous things are attributed
to Agastya. He made contributions to the southern system of
medicine (siddha vaidia). According to my guru, Yogi S.A.A.
Ramaiah, Agastya and Lopamudra practiced tantra, and the great
sage is known to have stated that the most noble way of enjoying
bliss is through “lllaramay Nallaram”, that is, considering ones
partner as none other than the Goddess Lakshmi. The waterfall
where Agastya initiated Babaji has strong Trimurti energy (Shakti)
and the Shiva temple at the very spot, is said to have been
converted from a Vishnu to a Shiva temple by Agastya ages ago.
This Courtallam temple is dedicated to Lord Thiru Kutrala Nathar,
a form of Shiva, and contains many inscriptions about both Chola
and Pandya Kings. His Ashram in the south is reported to have
been, or perhaps still is, in or near Agastya Malai mountain, near
the border of Kerala and Tamil Nadu. He became the head of the
Tamil Sangam, an ancient assemblage of poets and scholars,
based in the ancient city of Madurai, and from there, led the
council. His notable disciples became great siddhas themselves,,
including Rama Devar and Sundaranandar.

Aga
stya Ashram is said to have been somewhere on or near Agastya
Malai mountain, near the border of present day Kerala and Tamil
Nadu.

Agastya’s Jeeva Samadhi

Jeeva Samadhi is the dissolution of the individual soul (Jiva) into
the cosmic soul (Shiva). Here, the ego, and all of the Jiva tattvas
dissolve into the cosmic ocean, forever to be identified with a
wave of the Brahmic ocean. Although it results in physical death
to most, it is the beginning of a journey of transformation of the
physical cells to a rare few, all chosen by Shiva himself. This
experience is sometimes referred to as Sahaja samadhi. This is
exactly the samadhi that Agastya experienced at the present site
of Kombeswara Temple in Thiruvaduthurai, near Kumbakonam.
There, one can even find the samadhi of Agastya. It is an
excellent place to do sadhana. We make great progress on the
spiritual path when we do sadhana at these sacred spots,
sanctified by the divine vibrations generated by the samadhi of
such siddhas.

Agastya’s Soruba Samadhi and the Temple That it

Spawned
The great Sage was destined to surpass even the stellar state of
Nirvikalpa Samadhi, as the Godhead led him into the full descent
of Divine light, transforming the physical body forever. He is said
to have achieved the end stage deathless state of the golden
body while living (Soruba Mukti) on the south-western coast of
Kerala. Drenched in the nectar of his powerful Samadhi
experience, the sacred site developed into the famous Padma-
nabha-swami temple. The actual age of the temple is not known.
It was referred to in the Sangam period of Tamil literature,
thought by schollars to be between 500 b.c. and 300 a.d. The
actual age may be much older. The temple has been mentioned
in many Puranas, including Brahma, Matsya, Varaha, and Skanda,
to list a few. It is also referred to in the classical Mahabharata.

A Temple with Both Spiritual and Material Wealth

The wealth of the temple is not limited to its spiritual vibrations
and physical beauty, which it certainly has in abundance.
Historians and scholars are of the view that the temple was
known as “The Golden Temple” in ancient times. This was based
on the fact that the temple was already unimaginably wealthy
well more than a thousand years ago. In works of ninth century
poet-saints like Namma Alwar, the temple is referred to as having
walls of pure gold. In the early medieval Tamil literature
Vaishnava saints identify the temple as one of the 108 principal
Holy Abodes (Divya Desams) in the grand tradition of Lord Vishnu.

The king of Nepal once donated a fortune to develop this temple,

bringing gifts on a procession of elephants under a great deal of
pomp and celebration. In more recent times, around 1750, the
Maharaja of Travancore, Marthanda Varma, offered his sword at
the feet of Lord Vishnu, symbolic of his dedication. He, in fact,
dedicated his entire kingdom to the protection of the temple.
Since that time, the rulers of Travancore have functioned as
caretakers of the temple, adopting Vishnu’s conch as their symbol
of authority.

The assets of this sacred temple have been examined by

representatives of the Supreme Court of India. Many vaults exist
in and under the temple itself. A public report to the court has
established that the riches of the temple, mostly gold and gems,
have a monetary value of $18 Billion U.S. This does not take into
account the antique and cultural value of these items, which are
believed to increase their value ten fold. These riches are thought
to be an accumulation of donations reaching back several
thousand years. Items from ancient Rome and Mesopotamia are
found in the horde. This establishes the temple as the most
wealthy spiritual site in the entire world. Little wonder that
entrance is guarded closely and that all gates are flanked with
armed military units.
The gold plated Goparam tower of the “Golden Temple” is so wide
that the height appears lower than its many levels suggest.

Entering the Temple

The Padma-nabha-swami Temple, where Siddha Agastya attained
his ultimate state, is today rightly one of the most protected
temples in all of India. All bags are scanned for cameras, as they
should be, and individuals who have them, risk being barred from
entry indefinitely. No one should enter who is not dedicated to the
Divine. Pilgrims from western countries, whether swamis, yogis,
or devotees, are particularly scrutinized, and each is interviewed
to determine their legitimate place in Santana Dharma. One
should be accompanied by their guru or be able to describe their
guru lineage and have documentation on letterhead from an
established ashram, stating such information clearly. All the usual
prerequisites, such as wearing a dhoti and avoiding any covering
above the waist for men, should be attended to. For women,
wearing a sari is strictly required. This helps to maintain the
proper energy of the temple and grounds. Once overcoming this
gauntlet of tests, the devotee, entering the temple. is in for a
treat.
Inside the Sanctum
The temple and process are very clean and highly ordered. The
ornate carvings on the 350 granite columns which support the
roof, display a high level of artistic skill and, due to their granite
construction, will amaze for generations to come. The images
depict scenes from the Puranas, including yogis, animals, and the
performance of the tasks of everyday village life in ancient times.
At least one carving depicts a sadhu with an erection, which
seems to harken back to the ancient Lakulisha Shiva tradition,
revealing the great antiquity of the temple. The image
demonstrates the creative energy available to the yogi or tantric
who recirculates the tejas within the ojas, an important technique
in Tantra. The granite portions of the temple are in the Chola
style. The roof is plated with gold, as is the symbolic flagpole.

A Brahmin Priest stands before the Reclining Vishnu – A popular

form of Lord Vishnu found in several massive South Indian
Temples, including Sri Rangam, and Padma-nabha-swami Temple.
Darshan of Lord Vishnu
Purchasing special darshan tickets for 500 rupees offers a much
quicker access to the sanctum sanctorum. Approaching the inner
chamber from the north, one views Lord Vishnu from the east,
The massive Hari gives darshan as he rests in the reclining pose
upon the body of the primordial serpent with five heads (Anantha
Naga) This magical serpent assisted the celestials in gaining the
elixir of immortality. Three and one half coils of the serpent
reminds us of this well known description of kundalini shakti at
the base of the spine. The five hoods represent the five elements
and the five senses. The Anantha Shayanam posture of Vishnu
upon the serpent Adisheshan represents the eternal yogic sleep
resting upon the king of all nagas, the awakened kundalini. Shiva
is present as well, in his immortal form of a Lingam, situated near
Vishnu’s outstretched right hand.

Vishnu must surely be 12 feet long and glistens with gold leaf. His
two divine consorts, (Sri Devi and Bhuma Devi), stand by his side.
The three doors, which open to reveal the massive Lord,
represent the three stages of time; past, present, and future, and
are covered with silver. Devotees walk slowly past, soaking in the
view from each of the gleaming doors. The Divine can only be
understood when viewed in timelessness, beyond the three
divisions (kalas) imposed by Mahamaya. The energy is highly
electric and the spiritual heart (hridaya) within ones breast is
activated, due to the divine vibrations, thus placing the devotee
in an elevated state.

While the seed power of this temple comes from the Samadhi of
Agastya at the site ages ago, the energy has been carefully
nurtured and intensified by the inclusion of Puja with mantra, the
sincere devotion of millions, and the presence of 10,008
Shalgrams, representing Lord Vishnu, which were brought from
the Nepali Himalayas in ancient times and used to form the outer
covering of the moorthy itself. The blessings of Maha Vishnu at
this great Siddha Shrine are beyond description.

Prasad
Visiting the temple and completing the darshan in wonderment, I
and my pilgrimage partner, were pleasantly surprised and
pleased to receive a very unique can of pudding (yes, pudding!)
with an attractive label showing the reclining Vishnu. Such a novel
prasad I have not seen in nearly 50 years of visiting temples
throughout India. We then passed through the sacred open
spaces of the courtyard, flanked by beautiful stone carvings, as
we lovingly clutched sandalwood powder and other prasad. We
felt spiritually wealthy indeed, for we were still under the spell of
the intense spiritual vibrations of Lord Vishnu. Jai Jai Vital !

Agastya Lives in the Southern Forest

Residing with his equally powerful Shakti, Lopamudra, the divine
couple moved mostly between the wilderness around Courtallam
and the present day Neyyar Wildlife Sanctuary, father south.
Between the two, nestled deep in the forest, lies the remote
village of Agastya Malai. This village, with the Siddhas’ namesake,
lies in the area where he and his Shakti have roamed for many
bygone centuries. Supremely free, these Siddhas are believed to
move through the mist of the forest even today. Some say that,
like the Mahavatar Babaji and his eternal
partner (nityapriya) Mataji, Agastya and Lopamudra have retained
their physical bodies for the benefit of humanity, though few elect
may view their golden bodies. They will, however, respond to any
sincere call for help anywhere on earth and in the heavens. There
is absolutely no doubt about that! They are the ultimate tantrics,
who saw the divine in each other and rode that vision to the
highest reaches. Thus, their physical union did not debase their
consciousness, but rather lifted it up to the supreme heights of
God and Goddess union, and the conscious union of all polarities.
Even the Devas serve such Siddhas, for the Dharma transcends
all things.

Agast
ya initiated a youthful Babaji, providing him with the core
technique of Kriya Kundalini Pranayam, which led to his
attainment of the lofty state of Soruba Samadhi.

Initiation of Sathguru Babaji

The initiation of Sathguru Babaji has been described in some
detail by my Guru, the celebrated Tamil Kriya Yoga Master, Yogi
Ramaiah, for whom I spent 20 years in direct contact and service.
In the 1980’s, Yogiar allowed me to record on audio tape a series
of events related to the great Sathguru, which he called “Babaji
Stories” and to which he narrated orally to me. I am drawing from
that source for this report, as well as from other existing
traditions, so that rare facts about Babaji and Agastya may be
known to a wider audience.
 The author at
Coutallam Falls, the site where the Great Mahavatar Kriya Babaji
was initiated into Kriya Yoga by Sage Agastya many centuries
ago.
In the early part of the second century of this common era, Babaji
had just completed tapas in Kartirgama, Sri Lanka, where, under
the inspiration of the Siddha Boganathar, he had attained the
state of nirvakalpa samadhi. During that period of sadhana, he
had become aware of and aspired for, initiation into the Kriya
process (kriya diksha) in order to bring that state of omnipotent
oneness into the lower planes (soruba samadhi).

Migrating under the guidance from Bhogar to the pristine falls of

Courtallam, he sought diksha from Agastya. He continued his
intensive yogic sadhana, determined to do so, without food or
water, until Agastya appeared or until he, Babaji, had perished
from dehydration, or from the physical stress of the effort. Yogiar
described how Babaji did sadhana until his bodily organs were
near collapse. He was determined to win the Grace of Agastya or
die. As his life force ebbed, he moved in and out of consciousness
and was nearing physical death when the great master, Agastya,
appeared. Agastya then gave him the seminal technique of Kriya.
Babaji recovered his health, and shifted again to a remote cave in
the Himalayas. Five years later, he emerged from that remote
cavem his golden body burning with the fire and light of
immortality (soruba samadhi).

Shenbaga Devi
Ammon Temple, Courtallam

The Shenbaga Devi Amman Temple

Agastya lived for centuries in the area above the main Courtallam
falls. For those who would like to follow in his footsteps, a trek
through the jungle path that leads to his cave complex is well
worth the effort. Do not start late in the day, however, as the trail
becomes quite dark early. A flashlight is recommended. From
the side of the falls, a trail leads around and above the cascading
water, and through the jungle for about three km. Trekking
through the brush and under small trees, I was surprised in due
course to discover an opening in the jungle, and the presence of a
small but very quaint Shakti temple, the Shenbaga Devi Amman
Temple. (see photo above) The energy around the temple was
magical. The temple is a prime place to do sadhana.

The Siddha Caves

Continuing the trek upriver, one ultimately reaches an area by the
river below the trail and to the right which contains the ancient
cave complex. The cave opens into several rooms where sadhus
reside and practice their yoga. My travel friend and I approached
humbly, and the sadhus graciously invited us in. One room
seems to be strictly for sadhana and with the sadhus permission,
we offered our Kriya Kundalini Pranayam and a long, deep
meditation, which we dedicated to the great Agastya. My
pilgrimage friend and I were blown away by the energy. When we
finished our sadhana, the sadhus were preparing for a puja, to be
offered to several siddhas, including Agastya. When the sadhus
invited us to join them, we were delighted. The moorthy of
Agastya was fabulous, both in terms of art and the energy that it
projected. It literally came alive.

The sadhus there informed us that during the last half of the
20th century, two saints, including one lady saint, performed high
level tapas, and lived in a very small adjoining cave room. That
adjoining cave room was cage-like, not tall enough to stand up in,
but having just enough space to lie down and to sit up to do
pranayam or mantra. The sadhus said that each of these saints
performed mantra sadhana and observed silence (mouna
yoga) for more than a year. The resident sadhus were pleased to
feed them. Serving a saint in tapas is one of the most sacred acts
one can perform in the physical plane. The energy of the caves
was beyond description, not only due to Agastya and Lopamudra,
but due to so many centuries of spiritual practices by untold
Yogis.

Completing this trek is not easy, as there seems to be a not-so-

subtle force that makes finding these caves difficult. Sincere souls
who begin the journey should persist. Later that night, we
descended down the mountain trail, with only the full moon to
guide us, and I could not keep thinking about how amazing the
day had been and reflecting on the fact that I had been literally
retracing the very path upon which the great Siddha, Agastya,
had tread as he was pulled toward the youthful Babaji, who
yearned so sincerely for his diksha.

Summary
In his writings, Agastya expresses many spiritual truths, pointing
out principles that stand in the way of growth, particularly
attachment. He often expressed a wry sense of humor. He
makes the statement that some men, while visiting temples are
absorbed more with finding women and thus are “like the cat who
thinks of dried fish only,” Agastya’s expectations are on a high
order. He writes, with criticism touched with humor that “Some
men on their deathbed think only of their attachments” and pokes
fun at the limitation of those who attend spiritual functions for
pure social reasons. Agastya was edgy, just like most of the
siddhas. He did not suffer fools. and railed against hypocrisy,
including elements of the priesthood and “spiritual posers”, with
biting statements mixed with humor and compassion.
Agastya has played and continues to play a vital role in the Kriya
lineage. The great Paramahamsa Yogananda refers to Agastya in
the magnus opus, without identifying his relationship to Babaji.
The hills above Courtallam falls are magical, and there are many
secrets to be unwrapped in the trails around them. For those who
are not called by the inner voice, it is better to stay jn place and
do sadhana. All glory to Siddha Agastya and his Mysterious
Shakti, Lopamudra Devi! Om Shanti.

Swami Ayyappa Giri

You can reach our ashram at yoginiashram@gmail.com

Interested in Kriya taught by Swami Ayyappa Giri? Find out when

and where the next Initiation will be held on our Facebook page or
by contacting the Ashram through e-mail. Training will be given
at Yogini Ashram, California and near Rishikesh, India in the
coming months.

© Swami Ayyappa Giri 1999, 2008, 2015

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IDDHIS – HOW THE GREAT
MASTERS ATTAIN MIRACULOUS
YOGIC POWERS

Siddhis
By Swami Ayyappa Giri, Acharya, Yogini Ashram

Published on 13 March 2016

 The yoga
Siddhas are well known for their capacity to perform siddhis, or
miraculous feats.
The mysterious powers (siddhis) attained through the practices of
Kriya Tantra Yoga result from a mastery of the elemental
principles, and are rightly veiled in the writings of the Siddhas
using a unique expression of intentional obscurity embedded
within the sacred texts. This veiled language is referred to
as sandhabhasa. The arcane expression is justified, not only
because those who wield the sword of power can themselves be
cut by it, but also because such powers can be abused. The
sacred texts should inform the practices given by a living master.
A book, regardless of its sanctity, cannot be a guru. The great
ones await those souls who have purified their motives, energy
and consciousness through the principles and practice of Kriya,
Tantra, and Yoga, though it may have many different names and
forms depending upon the needs of aspiring souls. Individuals,
immersed in the blindness of illusion themselves, can, and often
do, misguide those who do not develop discrimination, but none
will deceive the siddhas.

Practitioners of yoga release one quarter of their sadhana shakti

to those who seek it through them. Siddhas know exactly to
whom their shakti should go. They can see purity as easily as
others see the earth. To become a fit instrument, the internal
electricities must purify the being and the ego dissolved into the
deeper cosmic Self. The demonic ego energies (asuras) cannot
capture the spiritual nectar (soma), nor will they ever. Sincere
souls should never fear. Even in states of relative weakness and
ignorance, encrusted in layers of maya, sincere souls are
nonetheless protected by the strength of the peerless masters
and the pursuit of truth is the mastery over falsehood. The
antidote for all fear is love.

A classic text in Yoga, Siva-swarodaya, states,

“Creation takes place out of five elements and it also dissolves in

the elements. The five elements are the supreme Brahman alone,
and is beyond the elements…One who (truly) knows the five-
elemental universe which is made up of water, fire, wind, earth
and either, is respected and worshipped everywhere.”

There is much mystery surrounding the elemental energies. The

siddhas discovered that knowledge of the hidden forces of nature,
nominally translated as the “elements”, will lead to true wisdom
(jnana), liberation (mukti), undreamed of powers (siddhis) and
ultimately, a complete mastery and freedom from rebirth itself
(jeeva samadhi). The nature of these elements is distinctly
different than those which we might study in a chemistry class,
for these elements are the fundamental principles of light-and
electricity engaged in creative play throughout the universe

The five elements are found in the ancient vedas and are
foundational to the miraculous powers known to Tantra and Yoga.
In modern times, they remain just as important to achievement in
the spiritual path as in the ancient days.

The importance of the five elements did not escape the ancient
Greeks, who were probably influenced by the Macedonians,
resulting from the travels of Alexander the Great, who led his
army beyond the Indus river (near the border of modern day India
and Pakistan). Alexander is reported to have brought
accomplished yogis back to the middle east. Perhaps this is why
the European mystics held secret knowledge about the elements.
Perhaps too, they had drawn from these fundamental principles of
nature independently.
 In Yoga and Tantra,
the five elements correlate with the five lower chakras (above).
In Yoga and Tantra, the five elements correlate with the five lower
chakras (above). Neo tantrics and occultist practices relating to
the chakras have less effect without the purification techniques
which have been used by Yogis and Tantrics for centuries. Long-
term focus, applying the proven and sound Kriya practices, is
needed to purify the elemental principles within the aspirant. The
goal of life is realization of the inmost self and this is reached
through the comprehensive use of hatha yoga, mantras, Kriya
Kundalini Pranayam, prescribed Kriya practices, and the vast
toolbox of tantric and yogic techniques. These most certainly
include meditation (dhynam), concentration, (dharanam), and the
active workings of the teacher lineage (guru parmapara). In
addition, the grace-flow from the Siddhas is rightly understood as
essential, as they are the quintessential masters of the bhutas.
The practices of Kriya, Tantra, and Yoga are directed to expand
consciousness and develop unconditional love to the point of
experiencing the universal bliss-vision (vinjnana samadhi)
As the inner Goddess, Kundalini Shakti, reaches a given chakra,
that vortex vibrates intensely until she, the great Goddess, rises
up. Her departure from a given center in her upwards climb
results in a profound sense of void at the point of her departure, a
void which ultimately morphs into pure awareness at that center.
It is as if the purification has increased the vibration of that center
to the level of attunement to the cosmic nature principle (prakriti)
and that it becomes reabsorbed in the vast fabric of universal
consciousness, at least for the time span that she remains above
it. In due course, we discover, Prakriti Devi can both transcend
and be established permanently in each of these centers. She
ascends to the consciousness of Godhood and then descends with
the universal consciousness into the lower planes. The nature of
soruba samadhi, or the golden body, is such that rare souls are
permanently established in the relative plane and yet fully
transcended as well. Inevitably this means physical immortality,
the physical light-body which is not subject to the usual rules of
nature.
 Laya Yoga helps the
yogi move ever increasingly inward.
These Kriya techniques that bring this about are sometimes called
the yoga of absorption (Laya Yoga), and great value has been
given to their practice by the ancients…

“Ten million rituals of worship equal one hymn; ten million hymns
equal one recitation [of a mantra]; ten million recitations equal
one meditation; ten million meditations equal a single absorption
(laya).”

Kulanarva-Tantra (9.36)

Mastery of the elements (called bhutas or tatvas) leads to

clairvoyance, clairaudience, telepathy and uncompromising
powers of intuition. The Gherand Samhita states that,
“Concentration of the prana … on the earth tattwa brings
steadiness of mind; on water tattwa, destroys unbearable
sufferings and sins; the fire tattwa eliminates the fear of death;
the air tattwa gives the experience of flying in the air; and the
akasha tattwa opens the doors to liberation.”

Yogi Saint
Paramahamsa Yogananda could perform siddhis and spoke about
them.
The great saint, Paramahamsa Yogananda, revealed in
his Autobiography of a Yogi, that Yogi Nagendranath Bhaduri had
mastered Ashtanga Yoga breathing practices (pranayama)
identified in Patanjali’s Raja Yoga Sutras. This, he explained, had
enabled the saint to perform many miracles. These miracles are
generally considered to emerge when one has gained control over
the elemental electricity’s, the five elements.

Purification of these elemental electrical energies, or Bhuta

Shuddhi, is a well known practice that, together with other
techniques, leads to miraculous yogic-tantric powers. A
pilgrimage to the the five element Shiva Shrines is an important
method that will assist the sincere aspirant in this purification
process. (for more on this read “Pilgrimage Mysteries of
the Five Element Shiva Temples” in this web site)

Akasa gamana siddhi is the ability to float through the air. It

requires a high state of mastery. This siddhi has been achieved by
many saints. It was reported by contemporaries of St. Francis of
Assisi, St Joseph of Cupertino, and the great Tibetan master,
Milarepa, and many others. The Tibetan tantric tradition refers to
this miraculous yogic power as Khecari Siddhi. Babaji, the
peerless avatar of Kriya as well as Yogi Jesus, have both achieved
this siddhi.

Floating in Air (A Witness to Levitation)

 The immortal
himalayan Mahavatar and Siddha, Babaji is widely known to have
performed many miracles, including levitation..
The impact of the yogic purification practice of Bhuta Suddhi Kriya
became tangible to me nearly 50 years ago during a spiritual fair
in India.

The sweltering heat of a South Asian summer engulfed me in a

ceaseless wave of discomfort. A long arduous walk over dusty
streets and pavements had left me exhausted and surrendered to
the moment. The thinking mind had been expunged. The senses
and ego find little refuge in such an environment where
detachment from the physical body seems the natural course. At
last, the road opened into a large field where one of India’s great
spiritual festivals (mela) was reaching its end.
To my heart and mind it was a veritable Yogic Mecca. Swamis,
yogis, sadhus, and every manner of spiritual person seemed to be
everywhere. I became conscious that I was at a convergence of
ancient yogic energy. As I had come to see an acclaimed siddha.
Walking across an expanse of open air, passing tents and palm
structures, I felt an excitement as I neared his hut. Entering the
humble hut constructed of palm fronds, my eyes must have
revealed wonder at the sight of a yogi, eyes rolled up toward the
top of his head, sitting cross-legged in a powerful stillness. Barely
able to believe my own eyes, he appeared to be floating about a
foot above the table under him. My guru had prepared me for
such things and yet, it was difficult to process what I was
experiencing. I examined his eyes and eyelids and noted not a
hint of movement. Astonished, I examined his chest for slight
movement. There was none.

Could this be real? Although my Guru, Yogi Ramaiah, had related

similar incidences, and at rare times, even revealed miraculous
powers himself, such as clairaudience, telepathy, and
clairvoyance, never had I seen levitation. Somehow I thought that
such a thing was something that would be seen by someone else,
perhaps far away, or in some other, more ancient, time. The mind
simply could not process what the senses observed. Surely this is
a trick, the inner critic whispered.

I approached the yogi with skepticism. Perhaps it is due to piano

wires, I thought. My initial theory was discounted as soon as I
glanced at the roof of the hut. The temporary ramshackle straw
hut had walls of palm fronds which could barely support the palm
leaf roof; holding the weight of a man was out of the question,
and at any rate, a careful examination of the air above him
revealed nothing; no fishing line, no wires. Simply touching the
roof made the whole structure move. A suspension superstructure
from the back of the grass hut could in theory be used but this too
was ruled out, since the area around the yogi was fully exposed to
my scrutiny. Surely this is a trick performed by mirrors. I
considered that a one pole stand, hidden from view by a draped
cloth might be used, but this too was not a possibility since the
entire area under and around the yogi was exposed to the air and
light.

I moved around the yogi, examining every possibility. His eyes

were partially closed, rolled up to the top of his head. I felt
emboldened. I deftly moved my hand under and in front of the
yogi, seeking a reflection from possible mirrors. Amazement! Is it
possible that this yogi is indeed floating? My friend and brother
disciple (Gurubai), Kriya Yoga Sadhak Pasupathi, who was the
proprietor of the National Battery Works in Karaikudi, Tamil Nadu,
had earlier described a similar experience. I looked again,
examining the yogi from every angle. Could he truly be floating
above the surface below him. It was only then I looked up at his
face to see that his oceanic eyes had descended from
timelessness and that he was keenly observing my “testing”
process with more than a little amusement. His eyes were now
seas of inexhaustible love and compassion. A bright luminous
light emerged. The mind had no other choice but to accept the
obvious. Probably my face flushed with a mixture of
embarrassment and excitement. After basking in the glow of the
shakti energy permeating the area, I paid homage and slipped
away into the fast approaching dusk, high and filled with joy from
exposure to the divine grace-light.

The Miraculous Powers of Shridi Sai Baba

 The Sage of Shirdi,
Sai Baba performed many siddhis during his life.

In 1886 AD, in a well recorded incident, the celebrated Sathguru,

Shridi Sai Baba, left his body for three full days. During this
period, both his breathing and his pulse stopped, after which he
returned to the body. Among yogis, it is nearly universally
accepted that Baba had cured many incurable diseases by his
touch or mere glance. He demonstrated spontaneous knowledge
of diverse religious scriptures and languages. He never practiced
for nor desired these powers; they came to him naturally, as a
result of his purity and sadhana.

Sri Kaleshwar – A Modern Day Saint

Kaleshwar was
a siddha who astonished hundreds with his capacity to manifest
sacred objects.
Kaleshwar: A Saint Among Yogis
Years ago, the celebrated Swami Sri Kaleshwar visited southern
California, not far from where I was living. I was very much
looking forward to seeing him, since I have friends whose lives
have been positively changed by his practices and teachings. I
approached a Topanga Canyon home, then serving as a makeshift
retreat center. The large room was absolutely charged with
energy and filled with people anxiously waiting for an audience
with the saint, who was intermittently bringing into his chamber
small groups of half a dozen at a time, and spending precious
moments with each of them. Thus, every twenty minutes or so,
the saint would emerge from a hallway, and announce, “those
who need to go right away, can join me now.” Each time he made
that statement, I thought, “why would anyone want to leave this
high energy?” “There is no possible way I am leaving this
incredible energy as long as I have a choice. Yet each time,
incredulously, a group of people raised their hands to have an
early audience. In this way, he chose new groups, one after
another. As he emerged each time, I was thrilled by the light in
his eyes. In stillness, he scanned the room. Every time he did
that, our eyes very directly met and I felt massive grace. Saints
can project sadhana shakti (the power of their practices and
experiences) through the eyes.

Personal Meeting
After a couple of hours, I was selected with a small group of six.
Little did I know, it would be the last group he would see in
private darshan during his pilgrimage to America. Sitting, he
asked us to meditate on a specific mantra. After some time, he
asked us to stand in a circle and open our hands. He then
removed a few petals from a red rose, placing petals in each of
our open palms. He asked us to meditate on the petals as a
reflection of our karma. I was directly to his left, our shoulders
nearly touching, as we all stood in a tight circle. I noticed that he
had short sleeves on his shirt. He asked us to drop the petals into
his own open hands, and he began to place his palms together
and rub his hands so that petals were falling out on the floor as he
rubbed. His palms were perfectly flat against each other, but
when he lifted his top right hand, a very solid large sacred object,
a hardwood cross, immediately materialized. I didn’t know it at
the time, but the entire group were all his long time students, I
being the only exception. Being allowed to see this event changed
my thinking, even my life. Later, I visited his ashram in India. I
have come to know of many of his students, hold them in my
heart fondly, and heard many subsequent stories about his
materialization siddhis. Sadly for the world, he passed away, quite
young, several years ago. He performed many miracles. Sri
Kaleshwar taught mantras relating to these elements that served
as the core technique for the path on which he led so many souls
to God.

Thus, through both direct and indirect experience over decades, I

came to understand and appreciate the stellar potential of
purification of the elements as a means of gaining a mastery over
nature and her illusions.

Like samadhi itself, I have learned that the impact on the soul of
experiencing a siddhi cannot be expressed but must be
experienced. Words utterly fail to capture the power of these
events. Each person must have their own direct experience of
high attainment.

It comforts the ego to falsely imagine that “miracles” only

happened long ago and far, far away. This illusion releases the
reluctant novice from the responsibility to address the earth
shaking inward changes that are essential for real transformation.
However, one should not doubt that there are great siddhas on
the physical plane even now who can perform such “miracles”.
Most of them work quietly within their dharma.

This and other events helped me to understand the miraculous

references made about miracles found in the texts of Kriya Tantra
Yoga and the scriptures of many religions. The evolved Yogi
understands that it is the result of consistent practice of
pranayam, mantra, and divine surrender to a level unimagined by
most, as well as other practices which lead to a refinement of
these elements within and the establishment of totally tranquil
mind and breathing regardless of external activities.
 Ramana
Maharishi described processes of Siddhis and advised against
their use.

Ramana Maharishi
The great sage, Ramana Maharishi, described an experience of
flying as follows “One day, some years ago, I was lying down and
awake. I distinctly felt my body rise higher and higher. I could see
the physical objects below growing smaller and smaller until they
disappeared and all around me was a limitless expanse of
dazzling light. After some time, I felt the body slowly descend and
physical objects below began to appear again. I was so fully
aware of this incident that I finally concluded that it must be by
such means that sages using the powers of siddhi travel over vast
distances in a short time and appear and disappear in such a
mysterious manner.”

Siddhis as Impediments to Growth

Although Patanjali speaks of siddhis as potential impediments to
the attainment of true perception, it is a warning that other
accomplished yogis, such as Sri Kaleshwar, do not always share.
The importance of purifying the elements, however, is a
universally accepted principle that all saints, yogis and tantrics
seem to agree upon.

The Elements as Electrical Impulses

 Sri Yukteshwar, author
of the Holy Science, explained the underlying principles of the
elements.

The great Kriya Guru, Sri Yukteshwar, was directly requested by

Mahavatar Babaji to write about the tattwas. Doing so, he
explained the Pancha Tattwas as five forms of electricity. He
identified them as the cause of all other creation. He explained
them as the five root-causes.

Collectively, he wrote, “They are the causal body of Purusha, the

Son of God. These forms of electricity, being evolved from the
polarized Chitta, are also in a polarized state and are endowed
with three attributes (Gunas), namely Satva (positive), Tamas
(negative) and Rajas (neutral).”
The positive attributes of these five forms of electricity are Jnana
Indriyas, the five sense organs…being attracted under the
influence of the mind (Manas).

The neutralizing attributes/principles are the five organs of action

(Karmaindriyas) and the energetic principles behind them. They
are (1) elimination and release (represented by the anus), (2)
generation/creation (represented by the genitals), (3)
communication, (represented by the mouth)) (4) movement,
(represented by the foot) and (5) manipulation of the
environment, (represented by the hand).

Matter as Illusion
Matter itself is part of the wider illusion. The Tanmatras are five
attributes, or objects perceived by the senses of smell, taste,
sight, touch, and sound. When these objects of the senses
intermingle with the negative attributes of the five electricity
elements, they combine together to produce the concepts of
gross matter. This appears to us, being under the influence of
Maya, to be solids (kshiti), fluids (ap) fiery (marut), gaseous
(vyoma) and etheral (akasa). We know from current science that
objects which appear solid, liquid, fiery, and gaseous are not what
they seem to be and that electricity and magnetism play an
important role in holding together a substance on the atomic
level. For example, it is now understood that an electrical charge
is the only thing that prevents two objects of substance from
occupying the same space. One object repels the other due to
electro-magnetic energy.
 Jesus, the
Avatar of Christianity, is reported to walk on water, heal the sick,
and materialize loaves of bread.

The outer covering of the Purusha, the gross material body

(sthula sharira) is constructed of these illusionary components.
These five element electrical energies, together with mind
(manas), Intelligence (buddhi), heart consciousness, and ego
(aham), interacting with
the tanmatras and karmaindriyas discussed earlier, cast a veil of
illusion over the embodied soul which maintains a sense of
separateness between the external illusionary Self and the
macrocosmic oneness as the original son of God.

Why does the Divine create this vast illusion?

We are given to know only that it is cosmic play, (lila), that the
one separate into infinite subdivisions, each unconscious of its
connection to the other segments and to its original source. It is
this eternal play that, over eons, each of the separate fragments
of this oneness, through union energy, finds their way back to the
source.

The Kriya Yoga attains

mastery when the nature of the Elements is understood

Meditation on these Tattwic principles produces clarity about the

inner truth and about the illusion that colors our perception of so-
called “reality”. One of the best place to perform such meditation
is in the electrical echo chambers of the ancient Pancha Bhuta
Stalam Shiva Temples of south India. That is because each of
these temples, associated with a particular element, provides a
direct portal of purification helping the yogi or tantric to perceive
reality on increasing subtle levels.
Meditation on the principles at these five great Shiva Shrines
holds great potential for an understanding of Brahma and the
oneness.

Bhuta Shuddi
The ancient Mantra-mahodadhi text describes an important
preliminary to the worship of a Deva, a method powerfully
effective in the process of purification of the elements. Performing
this practice in these great five element Shiva Shrines has
brought long sought inner awareness.

This technique of Bhuta or Tattva Shuddi is an internal process of

involution whereby the body, using mantra, meditation, and
breath, is incrementally dissolved into the source from whence it
has come. In the practice, earth is mentally associated with the
sense of smell. Water is visualized in its association with taste.
The fire element is reflected upon with its natural link to sight, air
is associated with touch, and ether with sound.

In the process, the Kundalini is led from the root energy center to
the second center (Svadhisthana). Here, where the earth element,
ascending from below through the power of will, breath and
mantra, is dissolved by that of water, and formed into a sphere, is
then burnt by fire of manipura. Air then absorbs the ashes of the
fire and either is taken up into the void of air. This progressive
absorption continues until the source is reached. The yogi will, in
turn, dissolve each of the gross elements (maha-bhutas), together
with the subtle elements (tanmatra) from which they emerged. In
addition, the connected organs of sense (jnana indriyas) are then
absorbed, followed by absorption of the last element, “ether”.
Then, it in turn is absorbed into the tanmatra sound and further
into self-hood (ahangkara). The latter is then absorbed into the
great Self (jhiva or mahat), and that, again, into Prakriti, the
collective primal matter, cosmic energy and material cause of the
universe itself. In this way the atman retraces the steps of soul
evolution back to its cosmic source. The actual practice is given
during the Bhairavi Kriya initiation because it is so transformative.

Sir John Woodroffe

Sir John Woodroffe, in his translation of the monumental
text, Shakti and Shakta, states that “In accordance with the
monistic teaching of the vedanta, Prakriti is herself thought of as
the Brahman, of which she is the energy, and with which,
therefore, she is already one. Thinking then of the black Papa
Purusha, which is the image of all sin, the body is purified by
mantra, accompanied by breath retention (kumbhaka) and
exhalation (rechaka), and the tantric practitioner (sadhaka)
meditates upon the new celestial body (deva), which has thus
been made and which is then strengthened by a “celestial gaze.”

Bhutasuddhi describes then, the five forms in which the primal

material of the cosmos, Prakriti, manifests herself. As stated,
these each have a center within the five lower chakras which
exist in the subtle planes of the human body.

Summary
In summarizing this process then, it can be said that the
transformative energy, Kundalini Devi, resides at the base of the
spine in the astral body, ordinarily asleep, but with a potential for
near violent arousal when awake. In Kriya Tantra Yoga she is
aroused in a controlled way and brought up through the five
centers noted, absorbing, as she passes through each,
the bhuta of that center, the subtle tanmatra from which it
derives, and its connected organ of sense (indriya). Having
absorbed all these, she is led to the sixth or mind center (ajña)
between the eyebrows where the last element, ether, is absorbed
in mind, and the latter in the subtle Prakriti. The last, still in the
form of kundalini shakti, then unites with Shiva, the
representative godhead in the high center, called the thousand-
petalled lotus (sahasrara). The actual process is one which should
be learned from a qualified teacher (adhikariguru),

Since the ultimate reality is Atman alone, the siddha displaying a

“miracle” is just as much illusion as the individual who is
observing the siddhi “miracle”. Therefore, even though these
powers are a natural outcrop of spiritual expansion in the relative
plane, the soul that is seeking realization of the self should avoid
becoming enmeshed in the desire for siddhis.

The great sage, Ramana Maharishi, explained that “The occult

powers (siddhis) are only in the mind (and do not reside in the
inmost Self). They are not natural to the Self. That which is not
natural, but acquired, cannot be permanent, and thus is not worth
striving for.”

Moreover what are these powers for? Perhaps the would-be

occultist or siddha desires to display the siddhis so that others
may appreciate him. He seeks appreciation, and if it is not
forthcoming he may not be happy. There must be others to
appreciate him. He may even find another possessor of higher
powers. Perhaps that might cause jealousy or breed unhappiness.
The higher occultist (siddha) may meet a still higher siddha and
so on, until there will come one who will blow up everything in a
trice. Such is the highest adept (siddha) with undifferentiated
divinity.

Siddhis, then, are not the goal, but purity is. These five great
temples which we have referred to, are literally portals to a
deeper reality of understanding of the true nature of the bhutas
and the inner world. The practice of the element mantras, Kriya
Kundalini Pranayam, Bhairavi Breath of Ecstasy, Urdvamnaya, and
Bhuta Shuddhi are all particularly auspicious when done in a
sacred space and will inevitably lead to access of the higher
centers of knowledge.

Conclusions
The great sage, Ramakrishna Paramahamsa, while warning of the
potential dangers of exercising ones’ siddhis, nonetheless
demonstrated many such powers during his lifetime. For example,
he would throw a disciple into an hypnotic state and learn from
his subconscious mind all that might have been lodged there. This
was seen to occur to and by a number of his students. He is
known to have reported that men and women occasionally looked
like glass to him and when the need arose, he could examine
them for mental and physical ailments or limitations through and
through. With a mere touch, he could change the course of a
persons life, and was seen to do so frequently. His well known
student, and master in his own right, Swami Vivekananda, was
responsible to establish yoga in America in the late 19 th century.
He was highly successful in that dharma. Vivekananda reported
that he often heard a voice shouting things at him the night
before he was to give a speech. He attributed that voice to his
Guru, Ramakrishna. The next day, during his speech, he found
himself saying the very things that the voice had instructed.

I fully understand that few people will read this article and accept
the miraculous events described. After all, there have been frauds
using common magic or slight of hand as a manipulation. Though
there may be a few pickpockets in a crowd, this does not mean
that everyone in the crowd is a pickpocket. Discrimination
(viveka) is a constant prerequisite for any spiritual pilgrim of life.
There will always be eternal naysayers as well as victims of
deceit. That is an excellent reason that the focus remain on purity
and development of discrimination.
Although I sought the purification of the elements throughout my
adult life, I never sought siddhis. An acceptable argument for their
importance in the path was never made to me. Power displayed
without dharmic purpose is a poor reason to do sadhana. I did
understand that observing so-called miracles could help to break
the power of maya. People have many times told me of
miraculous things that occur during or after a training session,
meditation or puja, even suggesting that it was somehow the
work of a particular saint. I am sure that this happens to all
teachers. I have always attributed such things as coming from the
great siddhas, such as Sathguru Kriya Babaji. Perhaps there is
some level of sensitivity to divine will that moves the mind,
speech and actions of those who give themselves more fully to
the forces of light. I have always tried to surrender to the dharma
and never attempted to modify the environment or the life of
others, trusting in the energy of the teacher lineage (Guru
Pamampara). The fact remains that I have seen many powers
demonstrated and consider that it occurs due to the practices of
Kriya, Tantra and Yoga in its various forms. I believe deeply that
only those who are committed to the soul path get an opportunity
to even witness real siddhis, let alone command them. When the
great Yogi Jesus appeared to doubting Thomas after his rising up,
Jesus said to him “Because you have seen me, you have believed.
Blessed are they who did not see, and yet believed.” Ultimately,
all souls see such miracles when they are fully invested in the
dharma and have purified the elements from which they
themselves are formed. Om Tat Sat.

Swami Ayyappa Giri

Yogini Ashram egends about the 64 Yoginis

The Lalitha Sahasranama and Vishnu Bhagavatha Purana reverently call the Divine Mother
Shakti as Maha Yogini (Great Ascetic) and Kula Yogini. The Yogini Sahasranamaand Kaula
Kularnava Tantra refers to the Supreme Devi as Maha Yogini. In ancient days, 8 great Female
Shaktis emerged from the Universal Shakthi Energy called Parashakthi - these were the Divine
Grand Mothers (called Ashta Matrikas) of all subsequent Yoginis. These 8 Matrikas manifested
each in turn into Eight Sacred Shaktis, thus resulting in the 64 Tantric Yoginis.

The Yoginis are also popularly known and worshipped in Hinduism, Jainism and Buddhism in
several countries as Bhairavis, Dhakinis, Shakinis, Sakinis, Sakthis, etc. The 64 Yoginis are
known to be capable to manifest in physical form to give dharshan even in this Kali Yuga.

References about the 64 Yoginis and their powers can be found in the ancient scriptures like :
Brahmananda Purana, Agni Purana, Skanda Purana, Kalika Purana, Jnanarnava Tantra, Brihad
Nandikeswara Purana, Chandi Purana of Sarala Das, Brihndla Tantra, Bata Avakasa of Balaram
Das, etc. Historical romances and semi-historical literature like Somadevasuri’s Yasastilaka of
AD 959, Kalhana’s Rajatarangini of c.1150 and Somadeva’s Kathasarit Sagara of c.1070 contain
legendary stories about the all-powerful Yoginis.

Names of 64 yoginis are as following:-

1. divyayoginī - दिव्ययोगिनी
2. mahāyoginī - महायोगिनी
3. siddhayoginī - सिद्धयोगिनी
4. gaṇeśvarī - गणे श्वरी
5. pretākṣī - प्रेताक्षी
6. ḍākinī - डाकिनी
7. kālī - काली
8. kālarātri - कालरात्रि
9. niśācarī - निशाचरी
10. jhaṃkārī - झं कारी
11. ūrdvavetālī - ऊर्द्ववे ताली
12. kharparī - खर्परी
13. bhūtayāminī - भूतयामिनी
14. ūrdvakeśī - ऊर्द्वकेशी
15. virupākṣī - विरुपाक्षी
16. śuṣkaṃgī - शु ष्कंगी
17. māṃsabhojanī - मांसभोजनी
18. phetkārī - फेत्कारी
19. vīrabhadrākṣī - वीरभद्राक्षी
20. dhūmrākṣī - धूमर् ाक्षी
21. kalahapriyā - कलहप्रिया
22. raktā - रक्ता
23. ghoraraktākṣī - घोररक्ताक्षी
24. piśacī - पिशची
25. bhayaṃkarī - भयं करी
26. caurikā - चौरिका
27. mārikā - मारिका
28. caṇḍī - चण्डी
29. vārāhī - वाराही
30. muṇḍadhariṇī - मु ण्डधरिणी
31. bhairavī - भै रवी
32. cakriṇī - चक्रिणी
33. krodhā - क् रोधा
34. durmukhī - दुर्मुखी
35. pretavāhinī - प्रेतवाहिनी
36. kaṇṭakī - कण्टकी
37. dīrghalaṃbauṣṭhī - दीर्घलं बौष्ठी
38. mālinī - मालिनी
39. mantrayoginī - मन्त्रयोगिनी
40. kālāgnī - कालाग्नी
41. mohinī - मोहिनी
42. cakrī - चक् री
43. kapālī - कपाली
44. bhuvaneśvarī - भु वने श्वरी
45. kuṇḍalākṣī - कुण्डलाक्षी
46. juhī - जु ही
47. lakṣmī - लक्ष्मी
48. yamadūtī - यमदत ू ी
49. karālinī - करालिनी
50. kauśikī - कौशिकी
51. bhakṣiṇī - भक्षिणी
52. yakṣī - यक्षी
53. kaumārī - कौमारी
54. yantravahinī - यन्त्रवहिनी
55. viśālā - विशाला
56. kāmukī - कामु की
57. vyāghrī - व्याघ्री
58. yākṣini - याक्षिनि
59. pretabhavanī - प्रेतभवनी
60. dhūrjaṭā - धूर्जटा
61. vikatā - विकता
62. ghorā - घोरा
63. kapālā - कपाला

श्री नील सरस्वती स्तोत्र

घोररूपे महारावे सर्वशत्रुभयं करि।

भक्ते भ्यो वरदे दे वि त्राहि मां शरणागतम्।।1।।

ॐ सु रासु रार्चिते दे वि सिद्धगन्धर्वसे विते ।

जाड्यपापहरे दे वि त्राहि मां शरणागतम्।।2।।
जटाजूटसमायु क्ते लोलजिह्वान्तकारिणि।
द्रुतबु द्धिकरे दे वि त्राहि मां शरणागतम्।।3।।

सौम्यक् रोधधरे रूपे चण्डरूपे नमोS स्तु ते ।

सृ ष्टिरूपे नमस्तु भ्यं त्राहि मां शरणागतम्।।4।।

जडानां जडतां हन्ति भक्तानां भक्तवत्सला।

मूढ़तां हर मे दे वि त्राहि मां शरणागतम्।।5।।

वं ह्रूं ह्रूं कामये दे वि बलिहोमप्रिये नम:।

उग्रतारे नमो नित्यं त्राहि मां शरणागतम्।।6।।

बु द्धिं दे हि यशो दे हि कवित्वं दे हि दे हि मे ।

मूढत्वं च हरे द्दे वि त्राहि मां शरणागतम्।।7।।

इन्द्रादिविलसदद्वन्द्ववन्दिते करुणामयि।
तारे ताराधिनाथास्ये त्राहि मां शरणागतम्।।8।।

अष्टभ्यां च चतु र्दश्यां नवम्यां य: पठे न्नर:।

षण्मासै : सिद्धिमाप्नोति नात्र कार्या विचारणा।।9।।

मोक्षार्थी लभते मोक्षं धनार्थी लभते धनम्।

विद्यार्थी लभते विद्यां विद्यां तर्क व्याकरणादिकम।।10।।

इदं स्तोत्रं पठे द्यस्तु सततं श्रद्धयाS न्वित:।

तस्य शत्रु: क्षयं याति महाप्रज्ञा प्रजायते ।।11।।

पीडायां वापि सं गर् ामे जाड्ये दाने तथा भये ।

य इदं पठति स्तोत्रं शु भं तस्य न सं शय:।।12।।

इति प्रणम्य स्तु त्वा च योनिमु दर् ां प्रदर्शये त

।।इति नीलसरस्वतीस्तोत्रं सम्पूर्णम्।।

64 Tantric Yoginis

१. काली &न(य &स+माता 1. kālī nitya siddhamātā Eternal Dark Goddess Mother of Perfected Yogis २.
कपिलनी नागल 2 मी 2. kapalinī nāgalakṣmī Snake Goddess of Prosperity who Wears a Garland of
Skulls ३. क 4 ला 5 वी 7 वण 95 हा 3. kulā devī svarṇadehā Illumined Tribal Goddess of Golden Body ४.
क 4< म^i त 45. bagalāmukhī guru mūrti Guru Personified as the Beauty of Her Face is Hypnotic ४६.
मात`गी काv त य N वती 46. mātangī kāntā yuvatī Youthful Lover who Disregards Social Conventions
४७. कमला श N} स`ि7 थता 47. kamalā śukla saṁsthitā Abides like a Pure Lotus ४८. C क_&त
~ev]ी 5 वी 48. prakṛti brahmendrī devī Illumined Goddess Who is the Pinnacle of Nature ४९.
गाय aी &न(यिच&a णी 49. gāyatrī nityacitriṇī Mother Endowed with Eternal Hymns ५०. मो&हनी
माता यो&गनी 50. mohinī mātā yoginī Enchanting Yogini Mother ५१. सर 7 वती 7 वग 95 वी 51.
sarasvatī svargadevī Illumined Creatress Goddess of Heaven ५२. अ v नप^ण Å िशवस`गी 52.
annapūrṇī śivasangī Beauty of Shiva who Feeds All Beings ५३. नार Ç सही वाम 5 वी 53. nārasimhī
vāmadevī Illumined Beloved Woman-Lion Goddess ५४. ग`गा यो&न 7 व K&पणी 54. gangā yoni
svarūpiṇī The Divine River of Heaven descends through Her Vagina Revealing Her Essential Form ५५.
अपरािजता समािÉ तदा 55. aparājitā samāptiḍhā Everything Culminates with Her as Victor ५६.
चाम N`डा प&र अ`गनाथा 56. cāmunḍā pari anganāthā Ruling Woman Skilled at Destroying
Imbalances ५७. वाराही स(Ñ का&कनी 57. vārāhī satyekākinī Unearths the Oneness of Truth ५८.
कौमारी &O या शिF त&न 58. kaumārī kriyā śaktini Virginal Energy of Spontaneous Movement ५९.
इ v]ाणी म NिF त &नयिva णी 59. indrāṇī mukti niyantriṇī She Rules, Controls, and Liberates ६०.
~ाणी आन v दा म^त Å 60. brahmāṇī ānandā mūrtī Goddess of Creation who is Bliss Personified ६१.
व jÜ णवी स(य K&पणी 61. vaiṣṇavī satya rūpiṇī Nurturing Goddess whose Form is Truth ६२. माáf री
पराशिF त 62. māheśvarī parāśakti Great Empress who is the Supreme Energy ६३. ल 2 मी
मनोरमायो&न 63. lakṣhmī manoramāyoni Goddess of Prosperity whose Vagina Charms the Mind ६४.
à ग T सिâ चदान`द 64. dūrgā saccidānanda Lion-Riding Goddess who Removes Confusion to Reveal
the Eternal Consciousness of Divine Bliss

नमस्ते स्तु महामाये श्री पीठे सु र पूजिते !

शं ख चक् र गदा हस्ते महालक्ष्मी नमोस्तु ते !!

नमस्ते तु गरुदारुढै कोलासु र भयं करी!

सर्वपाप हरे दे वी महालक्ष्मी नमोस्तु ते !!

सर्वज्ञे सर्व वरदे सर्व दुष्ट भयं करी!

सर्वदुख हरे दे वी महालक्ष्मी नमोस्तु ते !!

सिद्धि बु द्धि प्रदे दे वी भक्ति मु क्ति प्रदायनी!

मं तर् मु र्ते सदा दे वी महालक्ष्मी नमोस्तु ते !!

आध्यं तरहीते दे वी आद्य शक्ति महे श्वरी!

योगजे योग सम्भु ते महालक्ष्मी नमोस्तु ते !!

स्थूल सु क्ष्मे महारोद्रे महाशक्ति महोदरे !

महापाप हरे दे वी महालक्ष्मी नमोस्तु ते !!

पद्मासन स्थिते दे वी परब्रह्म स्वरूपिणी!

परमे शी जगत माता महालक्ष्मी नमोस्तु ते !!

श्वे ताम्भर धरे दे वी नानालन्कार भु षिते !

जगत स्थिते जगं माते महालक्ष्मी नमोस्तु ते !!

महालक्ष्मी अष्टक स्तोत्रं य: पठे त भक्तिमान्नर:!

सर्वसिद्धि मवाप्नोती राज्यम् प्राप्नोति सर्वदा!!
एक कालम पठे नित्यम महापापविनाशनम!
द्विकालम य: पठे नित्यम धनधान्यम समन्वित:!!

त्रिकालम य: पठे नित्यम महाशत्रुविनाषम!

महालक्ष्मी भवे नित्यम प्रसं नाम वरदाम शु भाम!!

Bhavani Ashtakam - In sanskrit with meaning

- composed by Sri Adi Shankaracharya

भवान्यष्टकम् - न तातो न माता

Bhavanya-Ashtakam - Na Tato Na Mata

Devi Bhavani

न तातो न माता न बन्धुर्न दाता

न पु तर् ो न पु तर् ी न भृ त्यो न भर्ता ।
न जाया न विद्या न वृ त्तिर्ममै व
गतिस्त्वं गतिस्त्वं त्वमे का भवानि ॥१॥
Na Taato Na Maataa Na Bandhur-Na Daataa
Na Putro Na Putrii Na Bhrtyo Na Bhartaa |
Na Jaayaa Na Vidyaa Na Vrttir-Mama-Iva
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||1||

Meaning:
1.1: Neither the Father, nor the Mother; Neither the Relation and Friend, nor the Donor,
1.2: Neither the Son, nor the Daughter; Neither the Servant, nor the Husband,
1.3: Neither the Wife, nor the (worldly) Knowledge; Neither my Profession,
1.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

भवाब्धावपारे महादु ःखभीरु

पपात प्रकामी प्रलोभी प्रमत्तः ।
कुसंसारपाशप्रबद्धः सदाहं
गतिस्त्वं गतिस्त्वं त्वमे का भवानि ॥२॥
Bhavaabdhaav-Apaare Mahaa-Duhkha-Bhiiru
Papaata Prakaamii Pralobhii Pramattah |
Ku-Samsaara-Paasha-Prabaddhah Sada-[A]ham
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||2||

Meaning:
2.1: In this Ocean of Worldly Existence which is Endless, I am full of Sorrow and Very much
Afraid,
2.2: I have Fallen with Excessive Desires and Greed, Drunken and Intoxicated,
2.3: Always Tied in the Bondage of this miserable Samsara (worldly existence),
2.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

न जानामि दानं न च ध्यानयोगं

न जानामि तन्त्रं न च स्तोत्रमन्त्रम् ।
न जानामि पूजां न च न्यासयोगं
गतिस्त्वं गतिस्त्वं त्वमे का भवानि ॥३॥
Na Jaanaami Daanam Na Ca Dhyaana-Yogam
Na Jaanaami Tantram Na Ca Stotra-Mantram |
Na Jaanaami Puujaam Na Ca Nyaasa-Yogam
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||3||

Meaning:
3.1: Neither do I know Charity, nor Meditation and Yoga,
3.2: Neither do I know the practice of Tantra, nor Hymns and Prayers,
3.3: Neither do I know Worship, nor dedication to Yoga,
3.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

न जानामि पु ण्यं न जानामि तीर्थ

न जानामि मु क्तिं लयं वा कदाचित् ।
न जानामि भक्तिं व्रतं वापि मातर्गतिस्त्वं
गतिस्त्वं त्वमे का भवानि ॥४॥
Na Jaanaami Punnyam Na Jaanaami Tiirtha
Na Jaanaami Muktim Layam Vaa Kadaacit |
Na Jaanaami Bhaktim Vratam Vaapi Maatar-Gatis-Tvam
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||4||

Meaning:
4.1: Neither do I Know Virtuous Deeds, nor Pilgrimage,
4.2: I do not know the way to Liberation, and with little Concentration and Absorption,
4.3: I know neither Devotion, nor Religious Vows; Nevertheless Oh Mother,
4.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

कुकर्मी कुसङ्गी कुबु दधि

् ः कुदासः
कुलाचारहीनः कदाचारलीनः ।
कुदृष्टिः कुवाक्यप्रबन्धः सदाहं
गतिस्त्वं गतिस्त्वं त्वमे का भवानि ॥५॥
Ku-Karmii Ku-Sanggii Ku-Buddhih Kudaasah
Kula-[Aa]caara-Hiinah Kadaacaara-Liinah |
Ku-Drssttih Ku-Vaakya-Prabandhah Sada-[A]ham
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||5||

Meaning:
5.1: I performed Bad Deeds, associated with Bad Company, cherished Bad Thoughts, have
been a Bad Servant,
5.2: I did not perform my Traditional Duties, deeply engaged in Bad Conducts,
5.3: My eyes Saw with Bad Intentions, tongue always Spoke Bad Words,
5.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

प्रजेशं रमेशं महेशं सुरेशं

दिनेशं निशीथे श्वरं वा कदाचित् ।
न जानामि चान्यत् सदाहं शरण्ये
गतिस्त्वं गतिस्त्वं त्वमे का भवानि ॥६॥
Praje[a-Is]sham Rame[a-Is]sham Mahe[a-Is]sham Sure[a-Is]sham
Dine[a-Is]sham Nishiithe[a-I]shvaram Vaa Kadaacit |
Na Jaanaami Caanyat Sada-[A]ham Sharannye
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||6||

Meaning:
6.1: Little do I know about The Lord of Creation (Brahma), The Lord of Ramaa (Goddess
Lakshmi) (Vishnu), The Great Lord (Shiva), The Lord of the Devas (Indra),
6.2: The Lord of the Day (Surya) or The Lord of the Night (Chandra),
6.3: I do not know about other gods, but always seeking Your Refuge,
6.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

विवादे विषादे प्रमादे प्रवासे

जले चानले पर्वते शत्रुमध्ये ।
अरण्ये शरण्ये सदा मां प्रपाहि
गतिस्त्वं गतिस्त्वं त्वमे का भवानि ॥७॥
Vivaade Vissaade Pramaade Pravaase
Jale Ca-[A]nale Parvate Shatru-Madhye |
Arannye Sharannye Sadaa Maam Prapaahi
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||7||

Meaning:
7.1: During Dispute and Quarrel, during Despair and Dejection, during Intoxication and
Insanity, in Foreign Land,
7.2: In Water, and Fire, in Mountains and Hills, amidst Enemies,
7.3: In Forest, please Protect me,
7.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

अनाथो दरिद्रो जरारोगयु क्तो

महाक्षीणदीनः सदा जाड्यवक्त्रः ।
विपत्तौ प्रविष्टः प्रनष्टः सदाहं
गतिस्त्वं गतिस्त्वं त्वमे का भवानि ॥८॥
Anaatho Daridro Jaraa-Roga-Yukto
Mahaa-Kssiinna-Diinah Sadaa Jaaddya-Vaktrah |
Vipattau Pravissttah Pranassttah Sadaaham
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||8||

Meaning:
8.1: I am Helpless, Poor, Afflicted by Old Age and Disease,
8.2: Very Weak and Miserable, always with a Pale Countenance,
8.3: Fallen Asunder, Always surrounded by and Lost in Troubles and Miseries,
8.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

evi Aparadha Kshamapana Stotram - In sanskrit with

meaning
- composed by Sri Adi Shankaracharya

दे व्यपराधक्षमापन स्तोत्रम् - न मन्त्रं नो यन्त्रं तदपि च न जाने

स्तु तिमहो
Devi Aparadha Kshamapana Stotram - Na Mantram No Yantram Tadapi Ca Na Jaane
Stutimaho

Mother Durga

न मत्रं नो यन्त्रं तदपि च न जाने स्तु तिमहो

न चाह्वानं ध्यानं तदपि च न जाने स्तु तिकथाः ।
न जाने मुद ्रास्ते तदपि च न जाने विलपनं
परं जाने मातस्त्वदनुसरणं क्लेशहरणम् ॥१॥
Na Matram No Yantram Tad-Api Ca Na Jaane Stutim-Aho
Na Ca-[A]ahvaanam Dhyaanam Tad-Api Ca Na Jaane Stuti-Kathaah |
Na Jaane Mudraas-Te Tad-Api Ca Na Jaane Vilapanam
Param Jaane Maatas-Tvad-Anusarannam Klesha-Harannam ||1||

Meaning:
1.1: (O Mother) Neither Your Mantra, Nor Yantra (do I know); And Alas, Not
even I know Your Stuti (Eulogy),
1.2: I do not know how to Invoke You through Dhyana (Meditation); (And Alas), Not
even I know how to simply recite Your Glories (Stuti-Katha),
1.3: I do not know Your Mudras (to contemplate on You); (And Alas), Not even I know how
to simply Cry for You,
1.4: However, one thing I know (for certain); By following You (somehow through
rememberance however imperfectly) will take away all my Afflictions (from my Mind),

विधेरज्ञानेन द्रविणविरहे णालसतया

विधेयाशक्यत्वात्तव चरणयोर्या च्यु तिरभूत् ।
तदे तत् क्षन्तव्यं जननि सकलोद्धारिणि शिवे
कुपु तर् ो जाये त क्वचिदपि कुमाता न भवति ॥२॥
Vidher-Ajnyaanena Dravinna-Virahenna-Alasatayaa
Vidheya-Ashakyatvaat-Tava Carannayoryaa Cyutir-Abhuut |
Tad-Etat Kssantavyam Janani Sakalo[a-U]ddhaarinni Shive
Kuputro Jaayeta Kvacid-Api Kumaataa Na Bhavati ||2||

Meaning:
2.1: (O Mother) Due to Ignorance of the Vidhis (Injunctions of Worship), and due
to lack of Wealth, as well as due to my Indolent (Lazy) nature, ...
2.2: ... (Since) It was not possible for me to serve Your Lotus Feet; there have been
Failures on the performance of my duties (I admit that),
2.3: (But) All these are pardonable (by You), O Mother; because You are the Saviour of All,
O Shivaa (Auspicious Mother),
2.4: There can be Kuputra (fallen disobedient son turning away from Mother), but there
can never be Kumata (Mother turning away from son permanently),

पृ थिव्यां पु तर् ास्ते जननि बहवः सन्ति सरलाः

परं ते षां मध्ये विरलतरलोऽहं तव सु तः ।
मदीयोऽयं त्यागः समु चितमिदं नो तव शिवे
कुपु तर् ो जाये त क्वचिदपि कुमाता न भवति ॥३॥
Prthivyaam Putraas-Te Janani Bahavah Santi Saralaah
Param Tessaam Madhye Virala-Taralo[a-A]ham Tava Sutah |
Madiiyo-[A]yam Tyaagah Samucitam-Idam No Tava Shive
Kuputro Jaayeta Kvacid-Api Kumaataa Na Bhavati ||3||

Meaning:
3.1: (O Mother) In this World, there are many many Sons of Yours who are Simple-minded,
3.2: However, among them I am a rare Son of Yours who is Restless,
3.3: Because of this only, it is not proper for You to forsake me O Shivaa (Auspicious
Mother),
3.4: (Because) There can be Kuputra (fallen disobedient son turning away from Mother), but
there can never be Kumata (Mother turning away from son permanently),

जगन्मातर्मातस्तव चरणसे वा न रचिता

न वा दत्तं दे वि द्रविणमपि भूयस्तव मया ।
तथापि त्वं स्ने हं मयि निरुपमं यत्प्रकुरुषे
कुपु तर् ो जाये त क्वचिदपि कुमाता न भवति ॥४॥
Jaganmaatar-Maatas-Tava Caranna-Sevaa Na Racitaa
Na Vaa Dattam Devi Dravinnam-Api Bhuuyas-Tava Mayaa |
Tathaa-[A]pi Tvam Sneham Mayi Nirupamam Yat-Prakurusse
Kuputro Jaayeta Kvacid-Api Kumaataa Na Bhavati ||4||

Meaning:
4.1: O Jaganmata (Mother of the World), O Mother, I have never Served Your Lotus Feet,
4.2: Neither have I offered, O Devi, abundant Wealth at Your Lotus Feet (during Worship),
4.3: Inspite of this, You have maintained Your Motherly Love towards me which
is incomparable,
4.4: (Because) There can be Kuputra (fallen disobedient son turning away from Mother), but
there can never be Kumata (Mother turning away from son permanently),

परित्यक्ता दे वा विविधविधसे वाकुलतया

मया पञ्चाशीतेरधिकमपनीते तु वयसि ।
इदानीं चे न्मातस्तव यदि कृपा नापि भविता
निरालम्बो लम्बोदरजननि कं यामि शरणम् ॥५॥
Parityaktaa Devaa Vividha-Vidha-Sevaa-Kulatayaa
Mayaa Pan.caashiiter-Adhikam-Apaniite Tu Vayasi |
Idaaniim Cenmaatas-Tava Yadi Krpaa Na-Api Bhavitaa
Niraalambo Lambodara-Janani Kam Yaami Sharannam ||5||

Meaning:
5.1: (O Mother) Letting go (i.e. Left or Never undertaking) the various Ritualistic Worship
services of the Devas ...
5.2: ... by me, more than Eighty Five years of my life has passed,
5.3: Even at this moment (nearing death), if Your Grace do not descend, O Mother (Who is)
of the form of Bliss-Consciousness, ...
5.4: ... Where will this Niralamba (one without any support) seek Refuge, O Lambodara
Janani (Mother of Lambodara or Ganesha),

श्वपाको जल्पाको भवति मधुपाकोपमगिरा

निरातङ्को रङ्को विहरति चिरं कोटिकनकैः ।
तवापर्णे कर्णे विशति मनु वर्णे फलमिदं
जनः को जानीते जननि जपनीयं जपविधौ ॥६॥
Shvapaako Jalpaako Bhavati Madhupaako[a-U]pama-Giraa
Niraatangko Rangko Viharati Ciram Kotti-Kanakaih |
Tava-Aparnne Karnne Vishati Manu-Varnne Phalam-Idam
Janah Ko Jaaniite Janani Japaniiyam Japa-Vidhau ||6||

Meaning:
6.1: (O Mother) A Swapaka (a Dog-Eater or Chandala) (from whose mouth nothing much
comes out in terms of good speech) becomes Jalpaka (Talkative) with Speech
like a Madhupaka (from whose mouth good speech comes out like Honey) (by Your Grace),
6.2: A Ranka (Poor and Miserable) becomes Niratanka (Free from Fear) forever,
and moves about having obtained Million Gold (by Your Grace),
6.3: O Aparna (another name of Devi Parvati), when Your Prayer (and
Glory) enter one's Ear (and sits in the Heart), such is the Result,
6.4: (Then) Who among men can know, O Mother, the destiny which Your Holy Japa can
unfold?

चिताभस्माले पो गरलमशनं दिक्पटधरो

जटाधारी कण्ठे भुजगपतिहारी पशु पतिः ।
कपाली भूतेशो भजति जगदीशै कपदवीं
भवानि त्वत्पाणिग्रहणपरिपाटीफलमिदम् ॥७॥
Citaa-Bhasmaa-Lepo Garalam-Ashanam Dik-Patta-Dharo
Jattaa-Dhaarii Kanntthe Bhujaga-Pati-Haarii Pashupatih |
Kapaalii Bhuutesho Bhajati Jagadiishai[a-E]ka-Padaviim
Bhavaani Tvat-Paanni-Grahanna-Paripaattii-Phalam-Idam ||7||

Meaning:
7.1: (O Mother) (Lord Shankara), Who is smeared with Chitabhasma (Ashes from the
Cremation Ground), Whose Food is the Poison, Whose Clothes are the Directions, ...
7.2: ... Who carry Matted Hairs on His Head, Who wear the Garland of
the king of Snakes around His Neck; (Inspite of all this He is called) Pashupati (The Lord of
the Pashus or Living Beings),
7.3: He carries a Begging Bowl of Skull in His Hand but is worshipped as Bhutesha (The Lord
of the Bhutas or Beings) and got the title of Jagadisha Eka (One Lord of the Universe), ...
7.4: O Bhavani, all this is because of the result of Your Pani Grahana (Accepting Your Hand in
Marriage),

न मोक्षस्याकाङ्क्षा भवविभववाञ्छापि च न मे
न विज्ञानापे क्षा शशिमु खि सुखेच्छापि न पुनः ।
अतस्त्वां संयाचे जननि जननं यातु मम वै
मृ डानी रुद्राणी शिव शिव भवानीति जपतः ॥८॥
Na Mokssasya-[A]akaangkssaa Bhava-Vibhava-Vaan.chaa-[A]pi Ca Na Me
Na Vijnyaana-Apekssaa Shashi-Mukhi Sukhe[a-I]ccha-Api Na Punah |
Atas-Tvaam Samyaace Janani Jananam Yaatu Mama Vai
Mrddaanii Rudraannii Shiva Shiva Bhavaani-Iti Japatah ||8||

Meaning:
8.1: (O Mother) I do not have the desire for Moksha (Liberation); Neither have I
the desire for Worldly Fortune,
8.2: Neither do I long for Worldly Knowledge, O Shashi Mukhi (The Moon-Faced One); I
do not have the desire for enjoying the Worldly comforts again,
8.3: Henceforth I implore You, O Mother, May You direct my life towards (the rememberance
of Your Names),
8.4: (The string of Your Holy Names) Mridani Rudrani Shiva Shiva Bhavani; May my future
life be spent in performing Japa of Your Holy Names,
नाराधितासि विधिना विविधोपचारै ः
किं रुक्षचिन्तनपरै र्न कृतं वचोभिः ।
श्यामे त्वमे व यदि किञ्चन मय्यनाथे
धत्से कृपामु चितमम्ब परं तवै व ॥९॥
Na-[A]araadhitaasi Vidhinaa Vividho[a-U]pacaaraih
Kim Rukssa-Cintana-Parair-Na Krtam Vacobhih |
Shyaame Tvameva Yadi Kin.cana Mayy-Anaathe
Dhatse Krpaam-Ucitam-Amba Param Tavai[a-E]va ||9||

Meaning:
9.1: (O Mother) I have not worshipped You as prescribed by tradition with various rituals,
9.2: (On the other hand) What rough thoughts did my mind not think and my speech utter?
9.3: O Shyama, inspite of this, if You indeed, to a little extent, to this orphan ...
9.4: ... have extended Your Grace, O Supreme Mother, It indeed only becomes You (i.e. is
possible for You),

आपत्सु मग्नः स्मरणं त्वदीयं

करोमि दु र्गे करुणार्णवे शि ।
नै तच्छठत्वं मम भावये थाः
क्षु धातृ षार्ता जननीं स्मरन्ति ॥१०॥
Aapatsu Magnah Smarannam Tvadiiyam
Karomi Durge Karunnaa-[A]rnnav[a-Ii]eshi |
Nai[a-E]tac-Chattha-Tvam Mama Bhaavayethaah
Kssudhaa-Trssaa-[Aa]rtaa Jananiim Smaranti ||10||

Meaning:
10.1: (O Mother) I have sunk in Misfortunes and therefore remembering You now (which I
never did before),
10.2: O Mother Durga, (You Who are) an Ocean of Compassion, ...
10.3: ... (Therefore) do not think of me as false (and my invocation as pretence),
10.4: (Because) When children are afflicted with Hunger and Thirst, they
naturally remember their Mother (only),
जगदम्ब विचित्रमत्र किं
परिपूर्णा करुणास्ति चे न्मयि ।
अपराधपरम्परापरं
न हि माता समु पेक्षते सु तम् ॥११॥
Jagadamba Vicitram-Atra Kim
Paripuurnnaa Karunnaa-[A]sti Cenmayi |
Aparaadha-Paramparaa-Param
Na Hi Maataa Samupekssate Sutam ||11||

Meaning:
11.1: O Jagadamba (Mother of the Universe), What is surprising in this!
11.2: The graceful Compassion of the (Blissful) Mother always remains fully filled,
11.3: (Because) Inspite of the son committing Mistakes after Mistakes,
11.4: The Mother never abandons the son,

मत्समः पातकी नास्ति पापघ्नी त्वत्समा न हि ।

एवं ज्ञात्वा महादे वि यथायोग्यं तथा कुरु ॥१२॥
Matsamah Paatakii Naasti Paapa-Ghnii Tvatsamaa Na Hi |
Evam Jnyaatvaa Mahaadevi Yathaa-Yogyam Tathaa Kuru ||12||

Meaning:
12.1: (O Mother) There is no one as Fallen like me, and there is no one as Uplifting
( by removing Sins ) like You,
12.2: Considering thus, O Mahadevi, Please do whatever is proper (to save me).

Note: Click over each Sanskrit word to get the meaning.

Click here to open the meanings in a new window.

Translated by greenmesg

Stotras by Sri Adi Shankaracharya in this site:

01. Achyutashtakam
02. Annapoorna Stotram
03. Bhavani Ashtakam
04. Devi Aparadha Kshamapana Stotram
05. Dakshinamurthy Stotram
06. Ganesha Pancharatnam
07. Ganga Stotram
08. Jagannathashtakam
09. Kalabhairava Ashtakam
10. Kalika Ashtakam
11. Kamakshi Stotram
12. Kanakadhara Stotram
13. Lakshmi Nrisimha Karavalambam
14. Lalita Panchakam
15. Meenakshi Pancharatnam
16. Narmadashtakam
17. Nirvana Shatakam
18. Pandurangashtakam
19. Pratah Smarami
20. Ranganathashtakam
21. Sharada Bhujangam
22. Shiva Manasa Puja
23. Shiva Panchakshara Stotram
24. Shiva Pratah Smaran Stotram
25. Shivashtakam
26. Subramanya Bhujangam
27. Vedasara Shiva Stava
28. Vishwanathashtakam
29. Yamunashtakam

Bharatavarsha - The Land of Gods and Sages:

1. Stotras
2. Scriptures
3. Pilgrimages
4. Festivals
5. Saints: Ramakrishna - Vivekananda - Ramana
6. Sadhana
7. Sanskrit
8. Nature