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Showing posts with label Yoni Tantra. Show all posts
Showing posts with label Yoni Tantra. Show all posts

योनि तन्त्रम् Yoni Tantra


योनि तन्त्रम् Yoni Tantra

The divine yoni is brilliant as tens of millions of suns and cool as tens of millions of moons. Above the yoni is a small and subtle flame, whose form is intelligence. 
Shiva Samhita, 15th cent.

The Yoni Tantra is a religious text from Bengal (11th century or earlier) mainly concerned with describing the Yoni Puja, or "Mass of the Vulva"; one of the secret and esoteric Tantric rituals dedicated to creating - and consuming - the sacred fluid which is called yoni tattva.

According to this text, sexual union (maithuna) is an indispensable part of Tantric ritual and may be performed by and with women between the age of welve and sixty years, married or not, except for a girl not yet menstruating. The text specifies nine types of women navakanya) who may perform sexual rituals, yet explicitly forbids an incestuous mother/son 
constellation.

In general, however, this Tantra does not impose many restrictions on the practitioner (sadhaka) who is dedicated to the Yoni Puja. It advocates use of the five makara and leaves the choice of partner, place and time very much up to the practitioner. Nevertheless, the male sadhaka is explicitly 
admonished "never to ridicule a yoni" and to treat all women well and never 
to be offensive toward them.

In the accompanying two quotes, it becomes clear just why the text bears its name, showing that the yoni is truly the center of worship. The text also outlines a specific topography of the yoni with ten subdivisions, most of which are associated with one of the Mahavidyas, ten important Indian goddesses.

Shakti       Goddess
Hairpit        Yonimula-devi
Field           Yoni-naganandini
Edge           Yonicakra-kali Kali
Arch           Yonicakra-tara Tara
Girdle         Yonikuntala-chinnamastaka Chinnamasta
Nodule       Yonisamipato-vagala Bhagala
Cleft           Yonisamipato-matangi Matangi
Wheel         Yonigarta-mahalakshmi Lakshmi
Throne        Yonigarta-sodasi Sodasi
Root            Yonigarta-bhuvanesvari Bhuvaneshvari

The Yoni Tantra,


Part I
Translated by Sri Lokanath

Introduction to the Yoni Tantra
Soror Filiae Chaosiae

Dearest Ones,
the Toni Tantra flew into my temple early one morning as I practised my 
solo oblations. It's eight sweet patalas surrounded me and sang, 
successively, their particular and pungent songs. The tune was so familiar. 
Maybe you will find it to be sweet as well. Printed here for your 
researching pleasure is Lokanath's introduction which is chock fall of 
tasty literary and publishing reference. We will print the translation of 
the Toni Tantra in it's entirety over the course of the next four issues of 
the SL, which will be Vol. 3, one of my favorite one digit numbers 
(actually, they're all good and much the same, but that issue has been 
adequately covered elsewhere) and a remarkably appropriate one for this 
particular piece of work. If you just can't wait all year to read the 
Tantra, or if serialisation drives you to distraction, you can send me $2熔r 
better yet, something interesting to read pertaining to sex and immortality 
and I will send you a copy. So it's not free; but it is easy. What I'm 
really looking for is source material, but sometimes those anecdotal 
accounts and magical records make for fascinating reading. So send them 
along to me!

INTRODUCTION

This translation of the Yoni Tantra is a revised version of the serialised 
translation published in Azoth Magazine numbers 16-19. That translation 
used the Sanskrit text of Yoni Tantra edited by J.S. Schoeterman and 
published by Manohar in 1980.

For reasons probably of 'delicacy' Schoeterman did not issue a translation 
of the text with his edition. But there is an excellent introduction 
dealing with the texts he used and other topics relating to Kulachara2.

The statements by many Western commentators that the 'secret sadhana'3 was 
hidden by an allusive style are completely exploded by Yoni Tantra. Kaulas4 
were never prone to mince words and the consumption of Yoni Tattva葉he 
mixture of menses and semen擁s described in the clearest of terms in Yoni 
Tantra.

While ritual sexual intercourse is often alluded to in Kaula and Shri 
Tantras there are only a few places where the Yoni Tattva5 is referred to. 
The chief of these is Yoni Tantra, which could be described as a eulogy of 
the Yoni and the Yoni Tattva.

The Yoni Tattva

As long ago as 1913 some details relating to this matter were published by 
Arthur Avalon in his 'Hymn to Kali' (Luzac 1913). Unfortunately, it was 
obviously felt to be too sensitive a matter and Sir John left un-translated 
the crucial parts of the commentary which deal with consumption of Yoni Tattva.

The first reference to the consumption of menses and semen in English I 
have come across is in the Indian magazine Values, Vol. XIX No. 5. In an 
article called 'The Occult World of a Tantrick Gum' by a living 
representative of the Uttara Kaula and Adinath Sampradayas, Shri Gurudeva 
Mahendranath, this matter is discussed plainly.

In the course of research into this subject other English books have been 
discovered which deal (with) this subject. The first of these is Elizabeth 
Sharpe's Secrets of the Kaula Circle, (Luzac 1936), a factional [sic] 
account which, while not spelling out what was involved in the process gave 
dark hints.

The earliest references to Yoni Tattva in Kaula Tantras seems to be in the 
Kaula Jnana Nimay of Matsyendranath (AMMOOKOS 1984):

"In Kaula Agama the 5 pure and eternal substances are ashes, wife's nectar, 
semen, menstrual blood and ghee mixed together... In occasional rites and 
in acts of Kama Siddhi the great discharge without doubt and most certainly 
is what one should do in Kula Agama... One should always consume the 
physical blood and semen. This, 0 Dearest One, is the oblation of the 
Yoginis and Siddhas" (Chapter 8).

"Dearest One, a Brahmin goes to heaven by endless washing of the feet and 
mouth, whereas one who repeatedly makes a forehead mark of Kundagola or 
Udbhava menses can destroy various illnesses such as leprosy and smallpox, 
and is free from all disease in the same way that a sepent sloughs its 
skin." (Ibid, Chapter 8).

"Blood is the female (Vama) elixir洋ixed with wine and semen it is the 
Absolute itself!" (Ibid, Chapter 18).

Other Kaula Tantras deal with the subject of menstrual blood in very plain 
terms. Matrikahheda Tantra (English translation Sothis-Weirdglow 1973) 
describes the different types of menstrual blood: "Shri Shankara said裕he 
first menses appearing in a woman who has lost her virginity gives rise to 
Svayambhu blood. In a maiden born of a married woman and begotten by 
another man, 0 Auspicious One, that which arises is Kunda Menses葉he 
substance which causes any desire to be granted. Deveshi, the maiden 
begotten by a widow gives rise to Gola Menses, which subdues gods. The 
menses arising in the first period after a virgin becomes a wife is the All 
Bewildering Svapushpa." (Matrikahheda Tantra, Chapter 5).

The very first chapter of the Tantra deals with a substance called shambal, 
which is described by the commentary as a wife's menstrual discharge. This 
substance allows the Tantrik adept to perform various sorts of alchemy.

Vajrayana is a cult of Tibetan Lamaism. In a tantra called 
Chandramaharoshana (Harvard Oriental Series, 1976) the Lord 
Chandramaharoshana is made to say:

"Optionally he (the yogin) may secrete or not secrete, having his mind 
solely on pleasure. If he does, he should lick the Lotus, on the knees. And 
he should eat with his tongue the white and red of the Lotus. And he should 
inhale it through a pipe in the nose, to increase his power." 
(Chandramaharoshana, Ch.6 v.150.)

There are many points of contact between the Vajrayana and Indian Kaula 
cults. Matsyendranath, alleged author of Kaula Jnana Nirnay, is also by 
some accounts the founder of both Vajrayana and Kaula. He is also the human 
progenitor of the Nath Siddha tradition.

Kaulavali Nirnayah (Agamanusandhana Samiti, Calcutta nd), edited by Sir 
John Woodroffe, is a digest or compendium of other Kaula tantras. One of 
the works it deals with is the Shandramaharoshana Tantra (see above). 
Summarising Chapter 18, Woodroffe quotes the Tantra as stating:

"...there are people who regard semen and menstrual fluid with disgust, but 
they forget that the body by which they hope to attain Liberation is 
composed of these two forms of matter, that the marrow, bone and tendons 
have come from the father and the skin, flesh and blood from the mother. It 
further says that there is no reason for man's disgust for excreta or 
urine, for these are nothing but food or drink which has undergone some 
change and contains living creatures and the Brahman substance is not 
absent therefrom...All things are pure. It is one's mentality which is 
evil." (Ibid, Introduction pp 19-20).

Svecchachara

This Sanskrit word means a spiritual state in which an individual may act 
according to her or his own Will. As she or he is Shiva incarnate there can 
be no morality, only amorality庸reedom from the rules of the Pashu or beast 
who is fettered by the mind:

"Bhairava said有isten Vira Chamunda to the characteristics of vessels and 
the way of acting. One may be a child, or a madman, or a king, or like one 
in a swoon, or like an independent being, or a Lord Hero, or like one who 
teaches Veda for gain. The way to be is to act howsoever one Wills, 
Dearest!" (Kaula Jnana Nirnaya, Chapter 8).

The Yoni Tantra advocates this course in Chapter 7, stating that the 
ordinary rules for worship are suspended for one who follows Mahacina 
practice. This word Mahacina is often encountered in Kaula tantras擁t seems 
to refer to the the regions bordering Tibet and China. One following this 
path is free of all distinctions as she or he is one with Shiva and Shakti, 
and may act therefore according to Will.

Sveccacharya is the way of the Avadhoot, that is to say a person beyond any 
qualifications or distinctions. The type and symbol of this way of acting 
is the Guru figure of India, Dattatreya. The Avadhoot is always in a 
blissful state, one with Shiva. According to Woodroffe in his introduction 
to Kaulavali Nirnayah:

"It is very difficult for any one to know his true nature. When alone he is 
like one mad, dumb or paralysed and when in the society of men he sometimes 
behaves like a good man, sometimes like a wicked one, and on occasions he 
behaves like a demon. But the Yogi is always pure whatever he may do and by 
his touch everything becomes pure." (Introduction p. 22)

These descriptions of an Avadhoot echo the Mala or chain mantra of 
Dattatreya, in which he is described as "Madman, Child, Devil."

In the Avadhuta Upanishad (Sannyasa Upanishads, Adyar 1978) Dattatreya is 
questioned by Samkriti:

Venerable Lord, who is an Avadhoota? What is his condition? What is his 
characteristic? What is his worldly existence? [Dattatreya then replies] 
The Avadhoot is so called as he has discarded worldly ties, and he is the 
essence of the sentence 'Thou art That'...His worldly existence consists in 
moving about freely, with or without clothes. For them there is nothing 
righteous or unrighteous, nothing holy or unholy. (ppl-3).

For him there is no such thing as sin or virtue. The ethical system of sin 
and virtue is to protect the minds of the worldly, since the mind is the 
measure of all things and all things last only a moment. 
(Chandramaharoshana Ch. 8 v. 60).

Again in the text of the Nath Siddhas:

Bad smells and perfume one should sense as equal. Just as a lotus petal in 
water is without stain, so a Yogi is unmarred by merit or sin. In one in 
whom this mental disposition has blossomed there is no difference between 
killing a Brahmin or the Ashvamedha sacrifice, nor is there any difference 
between bathing in all the sacred waters or contact with barbarians 
(Mlecchas). (Kaula Jnana Nirnaya, Chapter 11).

Reverence For Women

The Kaulas regarded women Gurus very highly, and there are many examples of 
Yoginis or female Tantriks. In the Yoni Tantra, Chapter 7 we find:

Women are jewels, women are life, women are, truly, jewels.

This sentence is echoed in many other tantras such as Shakti Samgama 
Tantra, Devirahasya and elsewhere. A woman is the Goddess:

One should worship carefully a woman or a maiden, as she is Shakti, 
sheltered by the Kulas. One should never speak harshly to maidens or women. 
(KIN Ch.23)

In Kaula every woman is thought of as a manifestation of the Goddess. No 
man may raise his hand, strike or threaten a woman. When she is naked, men 
must kneel and worship her as the Goddess. She has equal rights with men on 
all levels. ('Occult World of a Tantrik Gum', Dadaji in Values Vol.IX)

In both Kulachudamani Tantra (Azoth Magazine nos. 20-24) and the Brihad 
Nila Tantra the Kaula is instructed to recite a mantra inwardly whenever he 
sees a woman.

Women are heaven; women are Dharma; and women are the highest penance. 
Women are Buddha; women are the Sangha; and women are the perfection of 
Wisdom. ('Chandamaharoshana' Ch.8 v. 30)

Kamarupa

Although the Yoni Tantra seems to hail from Cooch Bihar (Kocha), many of 
the Kaula Tantras are set at Kamarupa, a word which means 'Body of 
Sexuality'. In Puranic legend this place is the spot at which the Yoni of 
the Goddess fell to earth after it had been sliced up into 50 parts by the 
Discus of Vishnu.

According to legend, Matsyendranath, founder of Kaula and Natha traditions, 
pounded the Kaula Shastra6 at Kamarupa. The famous temple of Kamakhya in 
Gauhati is illustrated below. [Sr. C.F. Note 輸ctually, not. If you happen 
to be the proud possessor of this illustration, or one just like it, why 
not send it along to me in care of the SL and perhaps I'll send you a 
valuable prize.] This form of Goddess is hymned in the Kalika Purana, and 
in very many Varna or Kaula tantras:

It is said that female magicians knowing Yoga dwell at Kamakhya Pitha. If 
one joins with one of these one obtains Yogini Siddhi (KJN Ch. 16)

The Ten Mahavidyas

These are enumerated in the third chapter of Yoni Tantra as Kali, Tara, 
Sodashi Chinnamastaka, Bhagalamjkhi, Matangi, Bhuvaneshvari, Mahalakshmi 
and associated with the diffent parts of the female Yoni. This list is 
slightly different from that in Todala Tantra (Kalika Magazine Nos.1-4).

A Mahavidya is a Great Mantra, and these ten seem to be mainly Bengali 
forms. Sodashi is identical with Tripurasundari. Tara has close affinities 
with the Tibetan Tara. Reference should be make to Rituals of Kalika 
(Sothis Weirdglow, 1983) for details of this great Goddess.

In this context, a tantra (of which this is one of many) is a scripture or 
treatise of the Kaliyuga (the Dark Age of destructive force).

Could be described as the mystic core of the physical practice...

The tantric type of active practice and worship most suited to one's 
nature. A particular stream of philosphy and practice described in the 
Mahanirvana耀ometimes also referred to a practitioner of same. Tattva悠n this 
context, sacrament.

Part II


The following are the first two of eight patalas of the Yoni Tantra. A look 
at the Mahanirvana Tantra (Tantra of the Great Liberation), edited and 
translated by Arthur Avalon (Sir John Woodruffe) should prove valuable, as 
the introduction alone provides both the context and definition of terms 
used in this text. 祐or. Filae Chaosiae

FIRST PATALA

Seated on the peak of Mount Kailasa, the God of Gods, the Guru of all 
Creation, was questioned by Durga-Of-The-Smiling-Face, Naganandini.

Sixty-four Tantras have been created, O Lord. Tell me, Ocean of Compassion, 
about the foremost of these.

Mahadeva said 有isten, Dearest Parvati, to this very secret one. You have 
wanted to hear this 10,000,000 times. O Beautious One, it is because of 
your feminine nature that you continually ask me.

You should conceal this by every effort. Parvati, there is Mantra Pitha, 
Yantra Pitha and Yoni Pitha. Amongst these the foremost is certainly the 
Yoni Pitha, revealed to you from affection.

Listen closely, Naganandini! Hari, Hara and Brahma葉he Gods of Creation, 
Maintenance and Destruction預ll originate in the Yoni.

A person should not worship the Yoni if he has not the Shakti Mantra. This 
initiation and Mantra is the Deliverer from Hell.

I am Mrityunjaya, beloved of your Yoni, O Devi. O Surasundari, I always 
worship Durga in my heart lotus. This liberates the mind from distinctions 
such as Divya and Vira. O Lady Goddess, worshipping in this way Liberation 
is placed within a person's grasp.

The worshipper of the Yoni should prepare the Shakti Mantra. He gains 
wealth, poesy, wisdom, omniscience. He becomes the 4-faced Brahma for one 
hundred million Aeons.

What is the use of talking! To speak of this avails naught. [Ed. Note: Yes, 
indeedy!] If a person worships with menstrual flowers he also has power 
over Fate. Similarly, having done much puja in this way he may become 
Liberated.

The devotee should place a Shakti in a circle who is wanton, beautiful, 
devoid of shame and disgust, charming by nature, supremely alluring or 
beautiful. Finally, after giving her vijaya, the devotee should worship her 
with utmost devotion.

On his left he should place her, and should worship her hair-adorned Yoni.

On the edges of the Yoni the devotee should place sandal and beautiful 
blossoms. There, indrawing the Goddess, he should do Jiva Nyasa using 
mantra, having given her wine and drawing a half moon using vermilion. 
Having put sandal on her forehead the devotee should place his hands on her 
breasts.

Having recited the mantra 108 times in her arms, Loved One, the devotee 
should caress both breasts, having previously kissed her on the cheek. The 
mantra should be recited 108 or 1008 times in the Yoni mandala.

After having recited the mighty mantra he should recite the hymn of great 
devotion.

At the time of worship the Guru should not be present. I am the worshipper. 
If the Guru is present there is no fruit, of this there is no doubt.

The worshipper, using great efforts, should make the result of the puja 
over to the Guru. Having made three offerings with hands full of flowers he 
should bow again to his own Guru. The wise man should by every means offer 
to his Guru, putting the hands together in the sign of obeisance.

Having done the Yoni Puja according to these methods the devotee attains 
whatever is desired熔f this there is no doubt. The fruit of this is life and 
enhanced vitality, having done Puja to the Great Yoni謡hich delivers one 
from the Ocean of Misery.

The following are the first two of eight patalas of the Yoni Tantra. This 
translation is credited to Sri Lokanath Maharaj. A look at the Mahanirvana 
Tantra, (Tantra of the Great Liberation) edited and translated by Arthur 
Avalon (Sir John Woodruffe) should prove valuable, as the introduction 
alone provides both the context and definition of terms used in this text. 
祐or. Filae Chaosiae

FIRST PATALA

Seated on the peak of Mount Kailasa, the God of Gods, the Guru of all 
Creation, was questioned by Durga-Of-The-Smiling-Face, Naganandini.

Sixty-four Tantras have been created, O Lord. Tell me, Ocean of Compassion, 
about the foremost of these.

Mahadeva said 有isten, Dearest Parvati, to this very secret one. You have 
wanted to hear this 10,000,000 times. O Beautious One, it is because of 
your feminine nature that you continually ask me.

You should conceal this by every effort. Parvati, there is Mantra Pitha, 
Yantra Pitha and Yoni Pitha. Amongst these the foremost is certainly the 
Yoni Pitha, revealed to you from affection.

Listen closely, Naganandini! Hari, Hara and Brahma葉he Gods of Creation, 
Maintenance and Destruction預ll originate in the Yoni.

A person should not worship the Yoni if he has not the Shakti Mantra. This 
initiation and Mantra is the Deliverer from Hell.

I am Mrityunjaya, beloved of your Yoni, O Devi. O Surasundari, I always 
worship Durga in my heart lotus. This liberates the mind from distinctions 
such as Divya and Vira. O Lady Goddess, worshipping in this way Liberation 
is placed within a person's grasp.

The worshipper of the Yoni should prepare the Shakti Mantra. He gains 
wealth, poesy, wisdom, omniscience. He becomes the 4-faced Brahma for one 
hundred million Aeons.

What is the use of talking! To speak of this avails naught. [Ed. Note: Yes, 
indeedy!] If a person worships with menstrual flowers he also has power 
over Fate. Similarly, having done much puja in this way he may become 
Liberated.

The devotee should place a Shakti in a circle who is wanton, beautiful, 
devoid of shame and disgust, charming by nature, supremely alluring or 
beautiful. Finally, after giving her vijaya, the devotee should worship her 
with utmost devotion.

On his left he should place her, and should worship her hair-adorned Yoni.

On the edges of the Yoni the devotee should place sandal and beautiful 
blossoms. There, indrawing the Goddess, he should do Jiva Nyasa using 
mantra, having given her wine and drawing a half moon using vermilion. 
Having put sandal on her forehead the devotee should place his hands on her 
breasts.

Having recited the mantra 108 times in her arms, Loved One, the devotee 
should caress both breasts, having previously kissed her on the cheek. The 
mantra should be recited 108 or 1008 times in the Yoni mandala.

After having recited the mighty mantra he should recite the hymn of great 
devotion.

At the time of worship the Guru should not be present. I am the worshipper. 
If the Guru is present there is no fruit, of this there is no doubt.

The worshipper, using great efforts, should make the result of the puja 
over to the Guru. Having made three offerings with hands full of flowers he 
should bow again to his own Guru. The wise man should by every means offer 
to his Guru, putting the hands together in the sign of obeisance.

Having done the Yoni Puja according to these methods the devotee attains 
whatever is desired熔f this there is no doubt. The fruit of this is life and 
enhanced vitality, having done Puja to the Great Yoni謡hich delivers one 
from the Ocean of Misery.

SECOND PATALA

Devi said 宥od of Gods, Natha of all the Cosmos, cause of Creation, 
Maintenance, and Destruction, without you there is no Father just as 
without me there is no Mother. You have declared the ultimate way of Yoni 
Puja through sexual intercourse. Which types of Yonis should be worshipped, 
and which are auspicious?

Mahadeva said 裕he Actress, the Kapalika, the Prostitute, the Washer Girl, 
the daughter of a barber, the Brahmin girl, the daughter of a Shudra, the 
little cowsmaid and the flowergirl葉hese are the nine renowned Maidens. 
Otherwise any maiden if she is artful with wanton eyes [is suitable]. The 
devotee should worship the mother's Yoni and should have intercourse with 
all Yonis. He may have intercourse with any woman between the ages of 
twelve and sixty.

Daily he should worship the Yoni using the Five Tattvas. Through the 
doctrine of Seeing the Yoni he gains the merit of bathing at 10,000 sacred 
sites.

The forehead mark should be made from the Yoni Tattva and dress should be 
of the Kula type. The type of material used for sitting on and the worship 
should be of the Kula form.

Firstly, in intercourse, the purified worshipper should draw the Shakti to 
himself by her hair, and should place his lingam in her hand. The Lingam 
Puja and the Yoni Puja should be done according to the rules. Beloved One, 
red powder and sandal should be smeared on the lingam.

The Lingam should be inserted into the Yoni and there should he vigorous 
intercourse. He who employs this method attains the Highest Essence. The 
devotee would worship employing the Yoni Tattva, of the form of Yoni, the 
Deluder of the World, at night when it is Full Moon, at a crossroads, O Devi.

Having gone to a cremation ground, offering cooked fish, milk, food, and 
meat, he becomes like Kubera, the God of Wealth.

A yantra of yoni shape should be drawn on the ground and the mantra 
recited. Having read the Kavacha, Devi, a person should recite the 1000 
Names. He becomes a son of Kalika, and Liberated. Having offered meat-food 
in a deserted place, and having repeated the mantra and hymns a man becomes 
a Lord of Yoga.

A person becomes Shiva on Earth having seen the Yoni full of menses after 
having bathed and having recited the mantra 108 times. One should recite 
the mantra having offered both one's own semen and the Yoni flowers.

Cooked fish, hen's egg, mouse-flesh, buffalo-flesh, human-flesh, wine, 
meat, and ground cereal should be offered at night.

Wherever this great place [of offering] is, therein plays the Highest 
Essence. One should be naked, with dishevelled hair, sitting in a 
cross-legged position. At all times and everywhere the mantra should be 
recited when in the great Yoni. One should worship the essence of Devi, the 
Shakti in the form of a Shakti. Doing this a man attains the four aims of 
mankind優harma, Artha, Kama, and Moksha.

Sadhakas should together at night offer using wine and meat. By every 
effort a sadhaka should have intercourse in the Yoni, having previously 
caressed the Shakti's breasts.

The Shakti becomes the Goddess, if loving is done in the Viparita fashion. 
Instantly the sadhaka becomes regenerated and fully alive by using the 
water from washing Yoni and Lingam.

Having worshipped the Great Yoni, according to rule, one should make an 
offering. The water of the Yoni is of three kinds, and one should offer it 
to the Shakti. O Mahadevi, having mixed the water with wine the purified 
sadhaka should drink it.

The Supreme Woman should be pleased by offering clothes, perfumes and 
jewels. One should worship the Vidya whilst in the Yoni and Lingam, at 
nighttime, according to the ritual injunction.

The highest sadhaka should mix in water the effusion from the Yoni and 
Lingam, and sipping this Amrita, nourish himself with it.

Part III


The following are the third and forth patalas of the eight that comprise 
the Yoni Tantra. This translation is credited to Sri Lkanath Maharaj. See 
SL Vol. II, no. 4 for his introduction to this material, which will appear 
in full over the course of Vol. III. A look at the Mahanirvana Tantra, 
(Tantra of the Great Liberation) edited and translated by Arthur Avalon 
(Sir John Woodruffe) should prove valuable, as the introduction alone 
provides both the context and definition of terms used in this text. 祐or. 
Filiae Chaosiae

Third Patala

Now I will speak, Great Lady. Listen very attentively! By every effort this 
should be concealed, never reveal it. Revealing it (causes) lack of siddhi. 
Revealing it causes death. By revealing it mantra is destroyed. It could be 
that revealing it (causes one) to be torn to pieces.

The miraculous Yoni Tattva Tantra is the best of all Tantras. Because of 
affection this very hidden Tantra is revealed. The only evil in sexual 
intercourse is disgust for blood and semen. He who mixes them with wine is 
the discriminating one in worship.

How can one be wicked on account of the Shakti Mantra? Having worshipped 
the Great Yoni the magician should worship with the flesh of goats, sheep, 
men, deer, mongoose, buffalo, elephants, cows, jackals, lions, horses and 
tortoises in devotional mood.

10,000,000 Kulas arise using the Yorn doctrine. If one worships the Yoni 
there is equivalence to the Sun and the Moon. Should one use Yoni Tattva 
oblation never again is one born on Earth. One is born in due course in 
wondrous Devi Loka. There resides the powerful magician, the Great Lord, 
conjoined with his Shakti. One should do all acts, japa and so forth, 
employing the excellent Great Conch Rosary.

Without the 5 Tattvas what can be achieved by men? All is without result 
and one may fall into hell and (be) baked in pots 'til the end of the world.

The sin acquired in a myriad of births is immediately destroyed if one 
should worship, offering into the mouth of the Yoni. Combining semen with 
menses or Svapuhspa menses and taking this in the hand one should carefully 
offer it into the Yoni.

One becomes a son of Kalika, and therefore renowned. At the Yoni base is 
Devi, and in the Yoni Naganandini. Kali and Tara are in the Yoni Chakra, 
and Chinnamastaka in the hair. Bagalamukhi and Matangi are on the edge of 
theYoni. In the Yoni aperture are Mahalakshmi, Shodashi, and 
Bhuvaneshvari.When worshipping the Yoni one certainly worships Shakti.

One should worship giving bali of birds and other living creatures and with 
blood. For the magician who says "Aim Aim" at the time of worship the Yoni 
is auspicious and gives both Enjoyment and Liberation. A Yogin is not an 
enjoyer (Bhogin) and, similarly, a Bhogin is not a Yogin. If one is aYoni 
worshipper one is a Kaula, a being who has both Yoga and Enjoyment (Bhoga). 
Without worship of the Yoni all worship is vain, 0 Durga!

In the center of the Yoni is the foremost one, Chandali, Lady of Hosts. 
Through this type of worship one becomes my equal, most certainly.

What use are meditations, reciting mantras, giving gifts, Kula nectars? 
Without worship of the Yoni all are fruitless, 0 Durga.

If one is incapable of giving whatever is to be offered in my sadhana one 
may exclusively be devoted to Yoni Puja. A magician should worship with 
clothes and jewels. Having worshipped the great Yoni he should then go into 
the circle.

Prostrating oneself like a stick one should then show the Yoni Mudra. Durga 
becomes pleased with a magician who has devotion for the Yoni.

What use is there of many words? The Yoni which has bled is suitable for 
worship. One should not worship aYoni which has never bled. From worship of 
a Yoni which has never bled there is loss of siddhi on every occasion, 0 Devi.

Fourth Patala

All japa and so forth is to be done according to the rules of Mahachina. 
The characteristics of Yoni worship are thus declared by me to you, 0 Devi.

Although to be kept secret, it is revealed from affection for you, Lady of 
the Gods. In the country of Kocha near Yonigart on the west side of the 
Ganges is the renowned Madhavi. Having gone there one may gain the 
spiritual vision of the Yoni, 0 Maheshvari.

Here, 0 Devi, every night I became exclusively devoted to the worship of 
the Yoni. Practising religious mendicancy I go there always.

There is no Yoni on Earth resembling the beautifully rounded Yoni of 
Madhavi, and the firmness of her breasts.

Using this method when worshipping Her causes Shivo'ham. Listen, Parvati! 
Krishna, having worshipped Radha's Yoni became God Krishna. Shri Rama 
Janaki Natha worshipped Sita's Yoni. O Sundari, having killed Ravana and 
his clan he went to Ayodhya City and took there a beautiful residence.

Vishnu, Brahma, the Saints (up to Braqhma's hairtuft) and Myself are all 
born from the Yoni.

What knowledge equals the magnificence of the Yoni Tattva in the Three 
Worlds? Without the five Tattvas of wine, meat, fish, grain, and 
intercourse, all is fruitless, Devi.

Of all things the highest is Veda, and better than Veda is Vaishnava. 
Better than Vaishnava is Shaiva, and better than Shaiva is Dakshina. 
Superior to Dakshina is Vama, and better than Vama is Siddhanta. Higher 
than Siddhanta is the Kaula in whom is desire for the Yoni like a sun 
shining in the sky or a veritable Meru to mustard seeds.

The preeminence of the Kula is sung of in all the Tantras. By the power of 
good fortune one is knower of Kula. Using suitable foods one should please 
and worship by every effort. The best magician is exclusively devoted to 
Yoni Puja.

Using this revealed method one becomes accomplished, there is no doubt. 
According to the speech of Pashus there exists only the sexual intercourse 
of beasts. If Daivas there is exclusive devotion to the doctrine of the 
Yoni, Great Goddess. Making a forehead mark of Yoni Tattva one becomes pure.

In this book feeding Kumaris and feeding Kulinas are the two chief things. 
O Durga, there is no doubt about this.

Within a Shakta, outwardly a Shaiva, in gatherings at Vaishnava擁n various 
forms the Kaulas wander on Earth. Alone in the family lineage of a thousand 
generations is a Kulina pure, 0 Naganandini.

Whosoever washes the feet of a Kulina purifies his home and body, most 
certainly. In whichever country a Kulina lusting after the Yoni is born葉hat 
place is worshipped by the Gods Brahma,Vishnu, and Shiva. Giving to a 
Kulina gives endless gifts in return. Offering into the hands of a Pashu is 
fruitless in every way.

It is impossible for me to speak of the magnificence of the Kulina! Whoever 
satisfies a Kulina is liberated by 10,000,000 Kulas. I bestow Grace only 
via Kula Yoga, this is without doubt. Of the four Ashramas of Man the state 
of being an Avadhuta is the greatest, 0 Devi.

I achieved the status of Mahadeva through Kula Yoga and by exclusive 
devotion to the worship of Yoni of a maiden or a beautiful woman one should 
worship the Yoni of a sister or of a female pupil. Daily one should worship 
the Yoni, otherwise one should utter the mantra. Without Yoni Puja one 
should not do useless Puja, Dearest. Otherwise one may worship on Earth by 
reciting (a mantra).

Part IV


Now for the fifth and sixth patelas. Oh, slow as a turtle, soft as a 
hummingbird's tongue. This translation is credited to Sri Lokanath Maharaj. 
See SL Vol. II, no.4 for his introduction to this material, which will 
conclude with the fifth and final installment in the next [Scarlet Letter]. 
For more information about tantra, the works of Arthur Avalon (Sir John 
Woodruffe) and Lillian Silburn form an excellent base of information from 
the perspective of the initiated westerner. Informationally, the best bang 
for your book buck right now has got to be Passionate Enlightenment: Women 
In Tantric Buddhism by Miranda Shaw which is not only carefully researched 
(primary sources) and beautifully written but has the most comprehensive 
modern bibliography on the subject that I have ever seen. Many synaptic 
returns, dear ones 祐or. Filiae Chaosiae

FIFTH PATELA

The Guru is clearly Shiva, and his partner is the true form of the Goddess. 
The Kaulika goes to hell if he has sexual intercourse with her. The best 
kind of magician should have intercourse with all other female's Yonis. On 
whosoever's forehead the Yoni Tattva is visible there too cluster Devas, 
Demons, Yakshas and the 14 Worlds.

If the twice-born Kulina should do Her mantra during the Shradda (rite) his 
ancestors dwelling in heaven give him results, O Sundari. Intoxicated by 
bliss, they sing and hymn his praises.

In the mutual rubbing of the Lingam and Yoni there is great magic. The 
highest thing in recitation (of mantra) and magic is the outflow of semen 
and feminine effusion.

The mighty magician, the doer of the injunction, should offer the augmented 
substance to the Yoni region having mixed the semen and Yoni Tattva together.

From the lotus feet of the woman the Grace of the Goddess showers down. At 
the time of magic one should abandon any other method.

The wise man, following the rules of Kaula Shastra, should caress that 
Yoni. If one should do puja of a mother's Yoni one should prepare it. 
Having worshipped it according to rule one should not have intercourse. One 
should have intercourse with the Yoni that bleeds.

If by good fortune one is the partner of a Brahmin girl one should worship 
her Yoni Tattva, Dearest. Otherwise one may worship other Yonis.

In Pashu Initiation without the Five Tattvas all is fruitless. One should 
resort to a Kulaguru initiating one into Shakti by every effort, O Durga.

If a magician should consume the Yoni Tattva while being Pashu Initiated, 
his initiation and his rules cause black magic.

Therefore, by every effort, one should resort to a Kalina Guru. If one 
wishes to do Yoni puja one should resort to a Kulina Guru. Only then does a 
Yoni bestow grace� like Sita's vagina for Ramachandra, and your Yoni for me.

If one should worship a Yoni adorned with hair, one becomes like a king. 
All of one's acts become all fruitful, there is no doubt.

If one should mark oneself with a forehead mark of Yoni flowers one becomes 
very wealthy. O Devi, marked with red in this fashion one dwells in the 
Heaven of Durga.

Parvati said涌cean of Compassion, by what method should one worship the 
Yoni, which is the essence of the Cosmos? If you or a magician should 
worship the Yoni, how does it bestow grace? Speak of this to me! I want to 
hear all of this because of my great curiosity.

Mahadeva said裕he magician who wishes to worship the Yoni, which is the form 
of the Cosmos, should cause an erection and should insert it into that 
thing which is Shakti Herself.

The vagina is Mahamaya, and the penis is Sadashiva. Worshipping these one 
becomes liberated whilst still living, there is no doubt. One should offer 
animal sacrifice, flowers, and so forth. If one is incapable of this one 
should worship with wine, O Durga.

One should do pranayama and my 6 limbed worship in the region of the Yoni, 
Dearest One. Having recited the mantra 100 times at the base of the Yoni 
one should rub the Lingam and the Yoni together.

The manner of proceeding for all magicians is thus declared by me. O 
Deveshi, one should never reveal this tantra! One should not give it to 
another's disciple, nor to the undevoted. The Yoni Tantra is revealed out 
of love of you, O Mahadevi.

SIXTH PATELA

If one should gaze at a Yoni at bathing time the life of a magician becomes 
fruitful. There is no doubt of this, Deveshi!

One should look at one's partner's Yoni, at another woman's Yoni, the Yoni 
of a maiden熔r, in the absence of a maiden's Yoni, one should look 
reverentially at the Yoni of a female pupil.

One should never worship the Yoni in front of Pashus. Employing the Yoni 
Magic method one definitely becomes like Vishnu熔f this there is no doubt.

Whosoever practices this is praised by the Gods and Demons in Heaven and 
the Underworld. Only one who acts with Vira Magic is liberated from sorrow.

This well balanced magic is revealed from love for you. If one who worships 
the Yoni Tattva enters a dispute, having conquered all his enemies becomes 
ultimately victorious, O Durga. What is the point of bathing in the Ganges? 
What need is there to resort to sacred places? There is nothing equal to 
devotion to the Yoni. Acting otherwise is useless.

O, Deveshi, even with my five mouths I am unable to speak of the 
magnificence of the Yoni!

Listen, Naganandini! By your Yoni's grace I became Mahadeva!

Whichsoever magician would have intercourse in a woman's Yoni becomes 
liberated from the great unhappiness which is the terrible ocean of 
Samsara. What point is there of many words in this matter? Listen, 
Parvata-Sundari! There is nothing to be praised in the world more worthy of 
praise than the Yoni Tattva.

Without it, O Devi, how is it possible for Shiva or Vishnu to speak? How 
could I be capable of wickedness? How could I be capable of anything, O 
Mother Durga? How is it possible for me to describe your great receptacle 
of riches?

Devi said柚ahadeva, Natha of the whole Cosmos, Cause of Creation, 
Maintenance, and Destruction, the acts relating to Vira Magic have been 
heard from your mouth. The various rules of the usual kind of magic have 
been heard. How can one be an unbeliever if he has heard this declared by 
you, O Deva? Share this sacred trust Mahadeva! Remove any doubts I may have.

Mahadeva said有isten Most Beautiful Parvati Naganandini! Listen with great 
devotion. Listen attentively to that which one should never reveal even at 
the risk of one's own life.You should always conceal it as if it were your 
own Yoni, O deveshi!

The secret I reveal to you is true, true, there is no doubt. Practicing it, 
one is never immersed in the Ocean of Being. The Yoni is Mahamaya Herself, 
and the Lingam is the form of Sadashiva. Oblation should be with their 
effusion and with wine and flesh, Sundari.

One should bring together the Yoni and the Lingam and should worship the 
Tattva, O Sundari. In this certain thing one should place oneself and give 
everything to Shakti. One should satisfy using the Five Tattvas in the form 
of the vagina, which is the whole Cosmos. Revealing this one commits 
Brahmacide, O Deveshi!

O Durga, this sacred trust is known to be of very great merit. One gains 
siddhi and liberation from this sacred trust. Unless one knows this sacred 
trust one certainly goes to hell, Deveshi. Yoni magic is the greatest of 
all magic.

If one should worship the Yoni, having enjoyed and drunk one is freed from 
the defects of 10 million births, which are destroyed instantly.

Liberation is achieved via enjoyment. Happiness is gained through 
enjoyment. Therefore, by every effort, a magician should become an enjoyer. 
The wise man should always avoid blame, disgust, or shame of the Yoni. 
Unless one worships the Yoni by the method of Kulachara, even 100,000 acts 
of magic are useless.

If one should lick the elixir at the edge of the Yoni, evil in one's body 
or in one's house is certainly destroyed. What point is there of bathing in 
the Ganges or in other holy waters? In this matter relating to the powerful 
magician who always worships the vagina, what use is there of many words, 
Dearest?

Listen, O One-Dear-To-Me-As-Life-Itself. This magic of magicians is the 
best of all methods. Unless one does magic with the Five Tattvas (and not 
just Four) all is fruitless. Unless one uses the Fifth, one is not a Shakta 
having both happiness and liberation. Unless one uses the wine of Shakti 
all becomes fruitless.

One should drink the leftovers of both the Shakti and the Hero. Having done 
this, and having worshipped the Mahayoni always, and having enjoyed and 
having drunk, O Maheshani, one should eat inside the circle. One should 
take a rosary made of tulsi and do recitation in a temple of Hari.

After reciting the mantra and various narrations and lesser narrations one 
should then recite the best stories of Shri Hari. Hari is described as 
being the sum-total of all beings. One should slay beasts in that place [?].

This is the quintessential secret of magic; by practicing it one becomes 
wealthy. One should not do this most excellent magic in front of Pashus, O 
Parvati.

If one should worship the Yoni bowing thrice with a flower, those offerings 
destroy all karmas, and there is nothing unattainable in the Three Worlds.

Part V


The Seventh Patala

Now I speak of the ultimate magic of heroes, 0 Maheshani. Whichsoever 
magician knows this becomes liberated whilst living. The essence of the 
Divya is divinity; the chief element in a Vira is strong-mindedness.

In whatever country a Vira resides that country is worshipped by the gods. 
One may gain the fruit of bathing in 10 million sacred waters by seeing a 
Vira. Having offered water into die hand of a Vira one becomes liberated by 
a host of Kulas.

If one should please a Vira, what is there in the Three Worlds which cannot 
be achieved? The time when Viras recite mantras is better than any other time.

The master magicians ('best sadhakas') should recite manta within the Yoni 
at a place where there is a Shiva Linga, at the root of a Bilva, in the 
cremation ground, in an isolated spot, or in a house. The best of all food 
one should worship with is that filling one's own (Shakti's) womb. Unless 
one uses wine and flesh one dies speedily, 0 Devi.

Therefore, having consumed and having drunk one should then consume (Yoni 
Tattva) on Earth. Of all food one should worship this food fearlessly. O 
Maheshani, sexual intercourse in every kind of Yoni is widely praised.

Always one should smear on one's forehead a line of menstrual blood or 
sandal paste or semen. O Durga, for Viras this is the core of true bliss.

Now I declare the magic which gives results above every other kind of 
magic. For bathing and so forth, purification, summons, recitation, mental 
worship, oblation預ny time is good. There is no such thing as an 
inauspicious time. There is no difference as to whether it is day or night 
nor whether it is the 14th day of the waning Moon nor whether it is the 
Twilight Time.

In the matter of robes, seat, place, house, bodily contact and so forth one 
should maintain internal purity揺ere one should not be dualistic.

There are no rules relating to direction or time, nor rules relating to 
place. Also there are no restrictions relating to the best time for 
recitations, nor for recitation of mantra, nor the time for worship, nor 
rules relating to animal sacrifice.

One should never make distinctions relating to women and should refrain 
from dualism in the magic of women. The magician should go to a woman and 
should touch and look at her. Having fed her one should recite the mantra 
and consume the substance according to one's desire. Thus are declared the 
characteristics in acts of Vira Magic according to one's own True Will 
(Sveccha).

Women are divine, women are life, women are葉ruly曜ewels. One should always 
have intercourse with a woman and should meditate, whether she is one's own 
woman or not. This which has been spoken of to you is the All Self or Being 
Essence concealed in all tantras. This injunction relating to Vira Siddhi 
has been revealed from love for you.

At the time of consuming the substance firstly one should offer it to one's 
Shakti. Otherwise預t first one should cast water into the vagina. Having 
gone to a deserted cremation ground the magician and his Shakti should have 
sexual intercourse after having enjoyed food and reciting the mantra.

Now listen to the time when the semen-menses is emitted, 0 Parvati-Sundari. 
If one should worship the Yoni Tattva, making a forehead mark of it, all 
defects and evils of 100 births are destroyed instantly.

The mantrin should recite in an old house, in a place where ghosts abound, 
or in a deserted place. At the risk of one's life one should not show it to 
Pashus!

Vain is Vira Magic without wine, useless is it without sexual intercourse. 
Unless employing the Pancha Tattva, 0 Durga, a Vira fails on this planet.

For this reason, having consumed and having drunk, the mantrin should 
recite the Great Mantra. This magic of Viras is the best of all magic, Dear 
Goddess!

What point is there of 100,000 acts of Divya or Vira magic? What point to 
100,000,000 recitations or 100 ritual preparations of the mantra? What use 
in going to 100,000 holy bathing places? What point to gifts or 
self-mortification?

Devoid of vagina, all are equally fruitless, 0 Maheshani! Using the Yoni 
Puja technique one attains one's share of all magic. From oblation with 
Yoni Tattva, the ancestors reside in heaven.

One should always caress a nubile Yoni! If one should divert oneself in the 
urgent dance, having prepared the cavity of the Maha Yoni, then one is 
liberated from defects and stains of all births by the hosts of Kulas.

If a devoted person of a contemplative mind should specifically worship the 
maiden Yoni of a beautiful female pupil with scent and flower; then having 
enjoyed happiness here on Earth he comes to dwell in Devi Loka.

In the absence of scent and flower one should do the magic with wine. At 
the time of magic, 0 Deveshi, he would do Vishnu magic, Vishnu nyasa then 
recite praise.

The Eighth Patala

The Kaulika Natha at the time of Vira-magic knows Her (his Shakti) to be 
Urvashi, who is Womankind in the Three Worlds. Unless one employs sexual 
intercourse there is never liberation, whether from Shastras, Shrutis, 
Smriti, Puranas and so forth, created by Me. Listen, O-One-As-Dear-As-Life 
of the destruction of the mental disposition of Pashus. One should worship 
a nubile Yoni in a highly ecstatic way.

Whosoever in the Kali Yuga should with supreme devotion recite (the mantra) 
specifically towards the Yoni謡hich is the Core of the Cosmos庸or him is 
Liberation within reach.

Amongst thousands of magicians and tens of millions of worshippers 
fortunate are they who do Kali-magic.

Kali is the Mother of the Universe and of all Shastras, quite certainly. By 
remembering Kali, one is liberated from the fetters of the Pashu.

Having recited the great mantra of Kali one becomes Kali's son, there is no 
doubt. This is true, true, true without question!

Just as for Kali so for the Vidyas and methods of Tripura, Sodashi, 
Bhuvaneshvari, China-Tara, Maha Lakshmi, Matangi, Sundari, Bhairavi, 
Dakshina, and Tarini. Success cannot be achieved save with the method of 
China (Achara).

Whatever mantra one is initiated in, this is the best method. Without this 
sacred trust one becomes unsuccessful and therefore is again reborn.

That which is written here in the Yoni Tantra all sadhakas should do 
according to their own wills.

O, Mahashani, one should meditate on oneself as being absorbed in the Yoni 
Chakra, with Yoni on one's mind, Yoni in one's ears and one's eyes. All 
magic is vain unless with the Yoni, O Mighty Lady! Therefore one should 
reject other magic and do Yoni Puja. Unless devoted to the Guru there is no 
siddhi, O Maheshani.

End of the Yoni Tantra



Table of Contents

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Yoni tattva in Kaula tantra


Yoni tattva in Kaula tantra

The earliest reference to yoni tattva in Kaula tantra is in the Kaula Jnana Nirnaya of Matsyendranath(English translation published by Prachya Prakashan, Benares, 1986):– One should always consume the physical blood and semen. (KJN, Patala 8)


Other Kaula tantras deal with the subject of menstrual blood in very plain terms. Matrikabheda Tantra (Englishtranslation Indological Book House 1990) describes the different types:– “Shri Shankara said: 
The first menses appearing in a woman who has lost her virginity is Svayambhu blood. In a 
maiden born of a married woman and begotten by another man, that which arises is Kunda menses, the substance causing the granting of any desire. Deveshi, a maiden begotten by a widow gives rise to Gola menses, which subdues gods. The menses arising in the first period after a virgin becomes a married woman is the all bewildering Svapushpa.”(MT, Patala 8)


The first chapter of the MT mentions a substance called sambal, described in the commentary as menstrual discharge. This substance allows the tantrik adept to perform various sorts of alchemical operations.

The Kaulavali Nirnaya (Agamanusandhana Samiti, Calcutta nd), edited by Sir John Woodroffe, is a digest ofother Kaula tantras. Summarising chapter 18, Sir John paraphrases the tantra:– “there are people who regard semen and menstrual fluid with disgust, but they forget that the body by which they hope to attain Liberation is composed of these two forms of matter, that the marrow, bone and tendons have come from the father and theskin, flesh and blood from the mother. It further says that there is no reason for man’s disgust for excreta orurine, for these are nothing but food or drink which has undergone some change and contains living creatures and the Brahman substance is not absent therefrom…All things are pure. It is one’s mentality which is evil.”(KN, introduction, pp19-20)


Reverence for Women
The Kaulas regarded female gurus highly and there were many examples of yoginis or female tantriks. In Yoni Tantra Patala 7 we find:–

“Women are divinity, women are life, women are truly jewels.” This sentiment is echoed in many other tantrassuch as Shakti Sangama Tantra, Devi rahasya and elsewhere. A woman is the goddess:– “Worship carefully awoman or a maiden as she is Shakti, sheltered by the Kulas. One should never speak harshly to maidens orwomen.” (KJN, Patala 23)

“In Kaula every woman is thought of as a manifestation of the Goddess. No man may raise his hand, strike orthreaten a woman. When she is naked, men must kneel and worship her as the Goddess. She has equal rights with men on all levels.” (Occult World of a Tantrik Guru, Values Vol.IX)
“Women are heaven; women are dharma; and women are the highest penance. Women are Buddha; women are the Sangha; and women are the perfection of Wisdom.” (CT 8,30)
Kamarupa The Yoni Tantra hails from Cooch Bihar (Kocha), but many of the Kaula Tantras originate from Kamarupa. InPuranic legend, this is the place where the yoni of Devi fell to earth after the Goddess’ body was sliced into 50segments by the discus of Vishnu.


First Patala
O Lady Goddess!  Worshipping in this manner, liberation is placed within a person’s reach.
A yoni worshipper should prepare the Shakti mantra. He gains wealth, poesy, wisdom and omniscience. If a person worships with menstrual flowers, he also has power over fate. Doing much puja inthis way, he may become liberated. The devotee should place a Shakti in a circle. She should be wanton,beautiful, devoid of shame and disgust, charming by nature, 
supremely alluring and beautiful. The devotee should worship her with utmost devotion. He should place her on his left, and should worship her hair-adorned yoni. At the edges of the yoni, the devotee should place sandal and beautiful blossoms. After smearing sandal on her forehead, the devotee should caress her breasts.

After reciting the mantra for 108 times, while in her arms, the devotee should caress the breasts, havingpreviously kissed her on the cheek. The mantra should be recited 108 or 1008 times in the yoni circle.

After performing yoni puja using these methods, the devotee attains whatever is desired — there is no doubt ofit. The fruit of doing puja to the great yoni, deliverer from the ocean of misery, is life and enhanced vitality.


Second Patala
Which types of yoni should be worshipped and which bring good fortune?
The devotee should worship the mother’s yoni and have intercourse with all yonis. He may have intercourse with any woman between ages 12 and 60. He should worship the yoni daily, using the 5 tattvas. The forehead mark should be made from yoni tattva.

First, in intercourse, the purified worshipper should draw the Shakti to himself by her hair and should placehis lingam into her hand. The lingam puja and the yoni puja should be performed according to the injunctions.  Beloved One, red powder and sandal should be smeared on the lingam. The lingam should be inserted into the yoni and there should be vigorous intercourse. He who uses thismethod attains the highest essence. A devotee should worship with the yoni tattva, of the form of yoni, the deluder of the world, at night when it is full moon, at a crossroads.

Having seen the yoni full of menses, after bathing and reciting the mantra 108 times, a person becomes a Sivaon earth. One should recite the mantra after offering both one’s own semen and the yoni flowers.

By all means a sadhaka should have intercourse in the yoni, previously caressing the Shakti’s breasts.One becomes instantly regenerated and fully alive by using the water from washing yoni and lingam. After worshipping the great yoni according to injunction, one should make an offering. The water of the yoni is of three types and one shouldoffer it to the Shakti.


Third Patala
The miraculous Yoni Tattva Tantra is the best of all tantras. The only evil in sexual intercourse is disgust for blood and semen. The yoni which hasbled is suitable for worship. Do not worship a yoni which has never bled. Combining semen with menses and taking this in the hand, carefully offer itinto the Yoni. By worshipping the yoni one certainly worships Shakti.


Fourth Patala
What knowledge in the three worlds can match the magnificence of the yoni tattva?
In this temperament there is exclusive devotion to the doctrine of the yoni. Onebecomes pure by making a forehead mark of yoni tattva.


Fifth Patala
One should always meditate on the pure yoni. One should always smear the yoni tattva on the body. If one should place one’s lingam next to her vagina and then penetrate, one becomes liberated.
In the mutual friction of the lingam and yoni is great sadhana. The greatest thing in mantra recitation andsadhana is the outflow of semen and vaginal emission. The powerful sadhaka, following the rule, should offer the augmented substance to the yoni region after mixing the semen and yoni tattva together. The wise man should caress that yoni. After worshipping according to rule, one should not have intercourse. One should only couple with the yoni that bleeds. If one should worship a hair-adorned yoni, one becomes like a king. All acts become fruitful, no doubt of it. One becomes very wealthy if marking oneself with a forehead mark of yoni flowers.
A sadhaka wishing to worship a yoni, which is the form of the cosmos, should cause an erection and insert it into that thing which is Shakti Herself. Worshipping them, one becomes liberated while still alive, there is no doubt of it.


Sixth Patala
If a person should gaze at a yoni while ritually bathing, his life becomes fruitful. There is no doubt of this. If a worshipper of the yoni tattva enters a dispute,after conquering all enemies he becomes ultimately victorious. What is the point of bathing in the Ganges? What need is there to resort to sacred places? There is nothing equalling devotion to the yoni. Acting otherwise is useless. There is nothing praised in the world more worthy of praise than the yoni tattva. One should bring together the yoni and the lingam and worship the tattva. 
One should place oneself inthis certain thing and give everything to Shakti. One should satisfy using the five tattvas in the shape of the vagina, which is the whole universe. Liberation is achieved through enjoyment. Happiness is gained through enjoyment.Therefore, by every effort, a sadhaka should become an enjoyer. The wise man should always avoid blame, disgust or shame of the yoni. If one should lick the elixir at the edge of the yoni, evil in one’s body  or dwelling place is certainly destroyed.
The leftovers of both the Shakti and the Vira should be drunk.

If one should worship the yoni, bowing thrice with a flower, all karmas are  destroyed and nothing in the three worlds becomes unattainable.

Seventh Patala
After eating and drinking, one should then consume yoni tattva. Of all food, this is the food which should be worshipped fearlessly. Sexual intercourse in every kind of yoni is widely praised. One should always smear a line of menstrual blood or sandal paste or semen on the forehead. This is the core of true bliss.
There is no such thing as an inauspicious time. It makes no difference whether it be night or day, the 14th day of the waning moon or the twilight time.
Women are divine, women are life, women are truly jewels. Always have intercourse with a woman and meditate, whether she be one’s own woman or not. That which has been revealed to you is the whole essence hidden in all tantra.

At the time of consuming the substance, one should firstly offer it to one’s Shakti. Otherwise, one may first cast water into the vagina. The sadhaka should have sexual intercourse with his Shakti after enjoying food and reciting the mantra.

Now listen to the time when the semen-menses is emitted. If one should worship the yoni tattva,making a forehead mark with it, all defects and evils of a hundred births are immediately destroyed.

By yoni tattva oblation, the ancestors reside in paradise. One should always caress a nubile yoni. If one should divert oneself in the urgent dance after preparing the cavity of the great yoni, then one is freed from all defects and stains of all births.


Eighth Patala
Without sexual union, there is never liberation.Worship a nubile yoni in a highly ecstatic way.
Whosoever recites mantra in a supremely devoted way specifically to the yoni, the core of the universe, is within reach of liberation.

Meditate with yoni on the tongue, yoni in the mind, yoni in the ears and yoni in the eyes. Mighty Lady, all sadhana is vain unless with the yoni. Therefore, reject other pujasand do Yoni Puja.


योनि पूजा Yoni puja

योनि पूजा Yoni puja 

Yoni puja can be performed by using a sculpture, painting, or sanctified natural object to represent the yoni and serve as the focus of veneration. Or, the yoni can be worshipped in her living form (the female genitalia).
As may be imagined, a form of worship that goes back thousands of years and is still being practiced in India today embraces many forms. Despite any differences, there are several ritual elements with very clear symbolism that constitute the core of a yoni puja.

The ritual starts with reverence and salutations in front of the yoni. Those attending a yoni puja will usually offer five different fruits or other items to Shakti—flower petals, rice, ghee, etc. Then, mantras, hymns, and prayers will be uttered for the glory of the Divine Mother.

After these forms of adoration comes the consecration of the five elements. In this step, five liquids are poured over the yoni (yogurt, honey, milk, water, and edible oil), representing the five elements (Earth, Water, Fire, Air, and Ether). This offering symbolizes the sanctifying of the five elements. The five liquids are collected in a vessel below the symbolic yoni. The final mixture is empowered by the direct and intimate contact with Shakti. Afterwards, every participant to the puja takes a sip of this sacred libation.

After the sanctifying of the elements usually comes the “magic stage.” This is a time that worshippers kneel before the symbolic yoni and ask the Cosmic Mother to grant wishes. Wishes may be of any kind—“please cure my mother,” “please give me a child,” “let me have success in business and increase my earnings,” etc. For the genuine spiritual seeker, of course, the “wish” that naturally springs forth from the Heart is to realize the Truth, to go back to the Source, and find the Essence of creation. Thus, by the synergy of devotion and grace, the true practitioner is absorbed in the “womb” of the Mother—contemplating the mystery of Shakti, going back to the Source.

What is most important in a yoni puja is the single-minded attention of the practitioners and their devotion to Shakti. It is this combination of awareness and love that enables the consciousness to rise during rituals. I emphasize the crucial aspect of being deeply in love with and reverential to the Mother in all Her forms. Women are multiple facets of the Supreme Shakti.

A yoni puja is a sacred ritual during which the yoni is worshipped. It is very important to understand that the prerequisite for worshipping the yoni is the purification of the mind from worldly ideas about the yoni. The yoni is the form of the cosmos and encompasses the mysteries of creation. Reverence in front of Shakti’s mystery is the attitude that needs to be cultivated to perform a yoni puja. That is why in Yoni Tantra we find this warning: “Never worship the yoni in front of pashus (males still possessed by their animal nature).”



Outer Yoni Puja
A yoni puja can be performed by using a sculpture, painting, or sanctified natural object representing a yoni as focus of veneration, or by worshipping the yoni in her living form. We can imagine that as a ritual of worship that goes back thousands of years and which is still being practiced today in India, a yoni puja embraces many forms. Despite these differences, there are several ritual elements with very clear symbolism that constitute the core of a yoni puja.



Elements of Outer Yoni Puja:
Salutation and reverence in front of Shakti
Offerings to the Goddess: Those attending a yoni puja will usually offer five different fruits or other things to the Deity, such as flower petals, rice, ghee, etc.

Adoration Stage: general prayers to the Goddess; chanting mantras
Sanctifying of the 5 Elements: The five liquids are poured over the yoni. They represent the 5 elements. Generally, such libations represent offerings for the Goddess, but in this case the pouring of the 5 liquids over the yoni symbolizes the universalizing and sanctifying of the 5 tattvas(elements). The 5 liquids are collected in a vessel below the yoni symbol (in a case of a woman’s yoni, the vessel is placed below the thighs). The final mixture resulting from this libation is empowered by the direct and intimate contact with the Goddess. Every participant of a yoni puja will take a sip from this prasad (sacred offering).

The 5 liquids are: Yogurt (Earth element), water (Water element), honey (Fire element), milk (Air element), and any edible oil (Ether element).

Note: Yoni puja performed with a woman’s yoni is known as stri puja or rahasya puja. There are some recommendations for choosing the woman for yoni puja because it is considered that the power of Shakti transmitted via the liquids to the devotees depends on the woman’s conscious transparency to the Goddess. That is why it is considered that the best choice for a yoni puja is a yogini. A yogini, by her power to channel the Goddess, creates the best conditions to raise the consciousness of those who take part in the ceremony.

Usually, there is a stage called the magic stage during which the worshippers, before the visible yoni, (either of a living woman or an image of the Goddess) beg the Goddess to grant them wishes of all kinds. Such wishes may range from “please cure my mother” or “please give me a son,” to the even more egocentric “let me have success in business and increase my bank accounts.”

The meditation stage: Contemplating the mystery of Shakti. Absorption into the womb of the Mother. Tracing Shakti energy back to its Source.

A yoni puja can be performed in mixed groups, although sometimes only women or only men may be in attendance.

What is most important in a yoni puja is the devotion towards Shakti and single-minded attention of the practitioners. It is this combination of love and awareness that enables the raising of consciousness during these rituals. The crucial aspect of being in deep love with and having reverence for the Mother in all Her forms can not be overemphasized. Women are multiple facets of the Supreme Shakti.



Inner Yoni Puja
Inner yoni puja implies that we must as clearly as possible visualize the image of a yoni (a sculpture, a picture, a sanctified object, or the living form of a yoni) and contemplate it as long as possible with devotion and reverence.

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