Transcription
è[I yoin tN]The Yoni Tantratranslated byMichael MageeWORLDWIDE TANTRA PROJECT2007
This translation and the illustrations included are protected by international copyright.All rights reserved.email address: mike.magee@btinternet.com
IntroductionThis translation of the Yoni Tantra is a revised version of theedition published in 1980, and is specifically published for theWorldwide Tantra Series.Many Western commentators have alleged that the‘‘secret sËdhana’’ was veiled by a twilight language, but theYoni Tantra explodes this myth. Kaulas were theunlikeliest folk to mince words and the consumption of theyoni tattva----a mixture of menses and semen----is heredescribed in the clearest of terms.Whilst ritual sexual intercourse is often alluded to inKaula and ÉrÌ tantras, there are only a few of these inwhich yoni tattva is mentioned. Yoni Tantra could bedescribed as a eulogy of the yoni and the yoni tattva.As long ago as 1913, some details relating to this matterwere published in Arthur Avalon’s Hymn to Kali (Luzac,1913). The matter was obviously held to be highly sensitive andparts of a commentary relating to consumption of the yonitattva are left untranslated.The first English reference to the consumption of mensesand semen seems to be in the Indian magazine Values,Vol XIX No 5. In an article entitled The Occult World ofa Tantrik Guru, by a representative of the Uttara Kaulasampradaya, this matter is discussed clearly and unequivocally.Other English books have been discovered relating tothis subject. The first is Elizabeth Sharpe’s Secrets of theKaula Circle (Luzac 1936), a factional account, which,while not spelling out the dark details, neverthelessshowers hints and tips on the reader.Kenneth Grant, in his Aleister Crowley and the HiddenGod (Muller Ltd) refers to the process in oblique and
2The Yoni Tantramysterious ways, relating the process to Aleister Crowley’smembership of the masonic group Ordo Templi Orientis.Crowley, in his Confessions (Cape, 1968) alludes to thismatter, saying: ‘‘The OTO is in possession of one supremesecret.’’From Crowley’s diaries, it is evident that the secret herefers to is the consumption of the yoni tattva. The Germanfounders of the Ordo Templi Orientis claimed to haveIndian or tantrik gurus, but it is impossible to prove thislink.It is, however, not impossible that the works of Sir JohnWoodroffe (Arthur Avalon) were the main inspiration ofCrowley’s ‘‘supreme secret’’. It is certainly quite extraordinary that Crowley never mentions the books of JohnWoodroffe, although it is certain he must have known ofthem.The earliest reference to yoni tattva in Kaula tantraseems to be in the Kaulajnananirnaya of Matsyendranath(Prachya Prakashan, Benares, 1986):---‘‘In Kaula Agama, the five pure and eternal substances areash, wife’s nectar, semen, menstrual blood and ghee mixedtogether In occasional rites and in acts of Kama Siddhi,the great discharge is without doubt and most certainlywhat one should do in Kaula Agama. One shouldalways consume the physical blood and semen. DearestOne, this is the oblation of the Yoginis and the Siddhas’’.(KJN, Patala 8)‘‘A brahmin goes to heaven by endless washing of thefeet and mouth, whereas a person repeatedly making aforehead mark of Kunda, Gola or Udbhava menses destroysvarious ailments such as leprosy and smallpox and is freefrom all disease in the same way that a serpent sloughs itsskin.’’ (ibid, Patala 8)
A Tantra of the Left Current3‘‘Blood is the female (Vama) elixir. Mixed with wineand semen, it is the Absolute.’’ (ibid, Patala 18)Other Kaula tantras deal with the subject of menstrualblood in very plain terms. Matrikabheda Tantra (SothisWeirdglow 1983) describes the different types:---‘‘ÉrÌ Éankara said: The firs menses appearing in awoman who has lost her virginity is Svayambhu blood. Ina maiden born of a married woman and begotten by anotherman, that which arises is Kunda menses, the substancecausing the granting of any desire. DeveÚÌ, a maidenbegotten by a widow gives rise to Gola menses, whichsubdues gods. The menses arising in the first period aftera virgin becomes a married woman is the all bewilderingSvapushpa.’’ (MT, Patala 8)The very first chapter of the MT mentions a substancecalled sambal, described in the commentary as a woman’smenstrual discharge. This substance allows the tantrikadept to perform various sorts of alchemical operations.Vajrayana is a cult of Tibetan lamaism. In theCandamaharosana Tantra (Harvard Oriental Series, 1976), theLord Chandamaharoshana says:---‘‘Optionally, the yogin may secrete or not secrete, havinghis mind solely on pleasure. If he does, he should lick theLotus, on his knees. And he should eat with his tonguethe white and red of the Lotus. And he should inhale itthrough a pipe in the nose, to increase his power.’’ (CT,6, 150)Many points of contact exist between the texts of theVajrayana and Indian Kaula cults. Matsyendranath, author ofthe KJN, is also, according to some accounts, the founder ofboth Vajrayana and Kaula traditions. He is also the humanprogenitor of the NËtha traditions.
4The Yoni TantraThe Kaulavali Nirnaya (Agamanusandhana Samiti,Calcutta nd), edited by Sir John Woodroffe, is a digest ofother Kaula tantras. Summarising chapter 18, Sir Johnparaphrases the tantra:---‘‘ there are people who regard semen and menstrualfluid with disgust, but they forget that the body by whichthey hope to attain Liberation is composed of these twoforms of matter, that the marrow, bone and tendons havecome from the father and the skin, flesh and blood from themother. It further says that there is no reason for man’s disgustfor excreta or urine, for these are nothing but food or drinkwhich has undergone some change and contains livingcreatures and the Brahman substance is not absenttherefrom All things are pure. It is one’s mentality which isevil.’’ (KN, introduction, pp19-20)SvecchacharaThis Sanskrit word means a spiritual state in which anindividual may act according to her or his own will. Asshe or he is Éiva incarnate, there can be no morality, butonly freedom from the rules of the pasu or herd-personwho is fettered by the mind:---Bhairava said: Listen, VÌra CËmuÙdË, to the characteristics of vessels and the way of acting. One may be likea child, a madman, a king, like one in a swoon, like anindependent spirit, like a Lord Hero, a Gandharva, a nakedperson, a Tridandin or like one teaching knowledge forgain. The way to be is to act however one wills.’’ (KJN,Patala 8)The Yoni Tantra advocates Svecchachara in Patala 7,stating that the ordinary rules for worship are suspended forone following Mahachina practice. This ‘‘Mahachina’’ isoften encountered in tantrik texts----it seems to refer to
A Tantra of the Left Current5the regions bordering Tibet and China. A person following thispath is free of all distinctions, as she or he is one with Éivaand Éakti, acting according to will.Svecchachara is the way of the Avadhuta, a spiritualperson beyond any qualifications or distinctions. The typeand symbol of the Avadhuta is the guru figure of India,Shri Dattatreya. The Avadhuta is always in a blissful state, onewith the Absolute. According to Sir John Woodroffe in hisintroduction to the KN:---‘‘It is very difficult for anyone to know his true nature.When alone he is like one mad, dumb or paralysed andwhen in the society of men he sometimes behaves like agood man, sometimes like a wicked one, and on occasions hebehaves like a demon. But the Yogi is always purewhatever he may do and by his touch everything becomespure.’’ (introduction, p22)These descriptions echo the mala or chain mantra ofDattatreya, 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 Avadhuta? What is hiscondition? What is his characteristic? What is his worldlyexistence? (Dattatreya then replies) The Avadhuta is socalled as he has discarded worldly ties, and he is the essence ofthe sentence ’Thou art That’ His worldly existenceconsists in moving about freely, with or without clothes. Forthem there is nothing righteous or unrighteous, nothing holy orunholy.’’ (pp 1-3)‘‘For him there is no such thing as sin or virtue. Theethical system of sin and virtue is to protect the minds of theworldly, since the mind is the measure of all things and allthings last only a moment.’’ (CT 8,60)
6The Yoni TantraAgain in the text of the NËtha Siddhas:---"Bad smells and perfumes one should sense as equal.Just as a lotus petal in water is without stain, so a Yogi isunmarred by merit or sin. In one in whom this mentaldisposition has blossomed there is no difference betweenkilling a Brahmin or the Ashvamedha sacrifice, nor is there anydifference between bathing in all the sacred waters or contactwith barbarians.’’ (KJN, Patala 8)Reverence for WomenThe Kaulas regarded female gurus very highly and therewere many examples of yoginis or female tantriks. In YoniTantra Patala 7 we find:---‘‘Women are divinity, women are life, women are trulyjewels.’’This sentiment is echoed in many other tantras such asÉakti Sangama Tantra, DevÌrahasya and elsewhere. Awoman is the goddess:---‘‘Worship carefully a woman or a maiden as she is Éakti,sheltered by the Kulas. One should never speak harshly tomaidens or women.’’ (KJN, Patala 23)‘‘In Kaula every woman is thought of as a manifestationof the Goddess. No man may raise his hand, strike orthreaten a woman. When she is naked, men must kneeland worship her as the Goddess. She has equal rights withmen on all levels.’’ (Occult World of a Tantrik Guru,Values Vol.IX)In both Kulachudamani Tantra and the Brihad NilaTantra, the Kaula is instructed to recite a mantra inwardlywhenever he sees a woman.‘‘Women are heaven; women are dharma; and womenare the highest penance. Women are Buddha; women are
A Tantra of the Left Current7the Sangha; and women are the perfection of Wisdom.’’(CT 8,30)KËmarÍpaThe Yoni Tantra hails from Cooch Bihar (Kocha), butmany of the Kaula Tantras originate from KËmarÍpa. InPuranic legend, this is the place where the yoni of DevÌfell to earth after the Goddess’ body was sliced into 50segments by the discus of ViÚÙu.Matsyendranath----founder of Kaula and NËtha schools--expounded the Kaula Shastra at KËmarÍpa. The famoustemple at Gauhati is celebrated. The KamarupÌ is hymned inthe Kalika Purana and in very many other Vama and Kaulatantras.‘‘It is said that female sadhvikas knowing yoga dwell atKËmakhyË PÌtha. If one joins with one of these, oneobtains Yogini Siddhi.’’ (KJN, Patala 16)The Ten MahËvidyËsThese are listed in the third patala of Yoni Tantra as KËlÌ,TËrË, Sodasi, Chinnamastaka, Bhagalamukhi, Matangi,Bhuvaneshvari, Mahalakshmi and associated with thedifferent parts of the yoni. This list of the Mahavidyasdiffers from that in Todala Tantra (Sothis Weirdglow1984).Transliteration of Sanskrit terms in this work follow theaccepted international standard.
First PatalaSeated on the peak of Mount Kailasha, the god of gods,the guru of all creation, was questioned by DÍrgË-oftheSmiling-Face, Naganandini.Lord, 64 tantras have been created. Tell me, Ocean ofCompassion, about the chief of these.MahËdeva said: Listen, dearest PËrvatÌ, to this greatsecret. You have asked to hear this 10 million times.Beauteous One, it is because of your feminine nature thatyou continually ask me.You should conceal this by every effort. PËrvatÌ, thereis mantra pÌtha, yantra pÌtha and yoni pÌtha. Amongst these,the chief is certainly the yoni pÌtha, revealed to you fromaffection.Naganandini, listen closely! Hari, Hara and BrahmË---thegods of creation,maintenanceand destruction----alloriginate in the yoni.A person should not worship the yoni if he does nothave the Éakti mantra. This initiation and mantra is thedeliverer from hell.I am MÎtyunjaya, beloved of your yoni. Surasundari, Ialways worship DÍrgË in my heart lotus. This liberates themind from distinctions such as Divya and vÌra. O LadyGoddess! worshipping in this manner, liberation is placedwithin a person’s reach.A yoni worshipper should prepare the Éakti mantra. Hegains wealth, poesy, wisdom and omniscience. He becomes thefour-faced BrahmË for one hundred million aeons.What is the use of talking! To speak of this avails naught. If aperson worships with menstrual flowers, he also has powerover fate. Doing much pÍja in this way, he may becomeliberated.
A Tantra of the Left Current9The devotee should place a Éakti in a circle. She should bewanton, beautiful, devoid of shame and disgust, charming bynature, supremely alluring and beautiful. After giving hervijaya, the devotee should worship her with utmostdevotion.He should place her on his left, and should worship herhair-adorned yoni. At the edges of the yoni, the devoteeshould place sandal and beautiful blossoms. There, indrawingthe goddess, he should do jiva nyËsa using mantra, havinggiven her wine and drawing a half-moon using vermilion.After smearing sandal on her forehead, the devoteeshould caress her breasts.After reciting the mantra for 108 times, while in herarms, the devotee should caress the breasts, havingpreviously kissed her on the cheek. The mantra should berecited 108 or 1008 times in the yoni circle.After reciting the mighty mantra, he should recite thehymn very devotedly.At the time of worship, the guru should not be present. Iam the worshipper. If the guru is present, there is no fruit,there is absolutely no doubt of it.The worshipper, using great efforts, should make theresults of the pÍja over to the guru. After making threeofferings of hands full with flowers, he should bow againto his own guru. The wise man should, by every means,offer to his guru----putting the hands together in the signof obeisance.After performing yoni pÍja using these methods, thedevotee attains whatever is desired----there is no doubt of it.The fruit of doing pÍja to the great yoni, deliverer from theocean of misery, is life and enhanced vitality.
Second PatalaDevÌ said: God of Gods, NËtha1 of all the cosmos, cause ofcreation, maintenance and destruction, without you there is nofather, just as without me there is no mother. You havespoken of the ultimate way of yoni pÍja through sexualintercourse. Which types of yoni should be worshipped andwhich bring good fortune?The devotee should worship the mother’s yoni and haveintercourse with all yonis. He may have intercourse withany woman between the ages of twelve and sixty.He should worship the yoni daily, using the five tattvas. Byseeing the yoni, he gains the merit of bathing at tenthousand tirthas.The forehead mark should be made from yoni tattva,and dress should be of the Kaula type. The type of materialused for sitting and the worship itself should be of theKula form.Firstly, in intercourse, the purified worshipper shoulddraw the Éakti to himself by her hair and should place hisliÔga into her hand. The liÔga pÍja and the yoni pÍja should beperformed according to the injunctions. Beloved One, redpowder and sandal should be smeared on the liÔga.The liÔga should be inserted into the yoni and thereshould be vigorous intercourse. He who uses this methodattains the highest essence. A devotee should worship with theyoni tattva, of the form of yoni, the deluder of the world,at night when it is full moon, at a crossroads.After going to a cremation ground, offering cooked fish,milk, food and meat, he becomes like Kubera, the god ofwealth.A yantra of yoni shape should be drawn on the groundand the mantra recited. O DevÌ, after reading the kavaca,
A Tantra of the Left Current11a person should recite the 1000 names. He becomes a son toKËlikË and liberated. Offering meat in a deserted place andrepeating the mantra and the stotra, a man becomes a lord ofyoga.Having seen the yoni full of menses, after bathing andreciting the mantra 108 times, a person becomes a Éiva onearth. One should recite the mantra after offering bothone’s own semen and the yoni flowers.Cooked fish, egg, mouse flesh, buffalo flesh, humanflesh, wine, meat and ground cereal should be offered atnight.Wherever this great place (of offering) is, therein plays thegreat essence. One should be naked, with dishevelled hair,sitting in the pratyalidha posture. At all times andeverywhere, the mantra should be recited when in the greatyoni. One should worship the essence of DevÌ, the Éakti inthe form of a Éakti. Doing thus, a man attains the four aimsof mankind----dharma, artha, kama and moksha.SËdhakas, together at night, should offer using wine andmeat. By all means a sËdhaka should have intercourse in theyoni, previously caressing the Éakti’s breasts.If intercourse is performed in viparita mode, the Éaktibecomes the Goddess. The sËdhaka becomes instantlyregenerated and fully alive by using the water fromwashing yoni and liÔga.After worshipping the great yoni according to injunction,one should make an offering. The water of the yoni is ofthree types and one should offer it to the Éakti. MahËdevÌ,after mixing the water with wine, a purified sËdhaka shoulddrink it.The supreme woman will be pleased by offering herclothes, perfumes and jewels. Whilst in the yoni, one
12The Yoni Tantrashould worship the vidya, at night, according to the ritualrule.The best of sËdhakas should mix the effusion from yoniand liÔga in water, sipping this amrita, he should nourishhimself with it.
Third PatalaGreat Lady, listen very attentively. This should be concealed with every effort. Never reveal it! Revealing itcauses loss of siddhi, revealing it causes death. Revealingit destroys mantra. Revealing it may cause one to be tornto pieces.The miraculous Yoni Tattva Tantra is the best of alltantras. Because of love for you, this very hidden tantra isrevealed. The only evil in sexual intercourse is disgust forblood and semen. He who mixes them with wine isdiscriminating in worship.How can one be wicked on account of the Éakti mantra?Having worshipped the great yoni, the sËdhaka should dopÍja with the flesh of goats, sheep, men, deer, mongoose,buffalo,elephants, cows, jackals, lions, horses andtortoises, in a devotional frame of mind.What point is there of many words? The yoni which hasbled is suitable for worship. Do not worship a yoni which hasnever bled. Worshipping a yoni which has never bled causesloss of siddhi on every occasion.What can be achieved by men without the five tattvas?All is without result and one may fall into hell and bebaked in pots until the end of time.The sin acquired in a myriad of births is instantlydestroyed if one should worship, offering into the yoniaperture. Combining semen with menses or svayambhumenses and taking this in the hand, carefully offer it intothe Yoni.One becomes KËlikË’s son and renowned. DevÌ is at thebase of the yoni and Naganandini is in the yoni. KËlÌ andTËrË are in the yoni cakra and Cchinnamastaka in the hair.Bagalamukhi and Matangi are on the rim of the yoni.
14The Yoni TantraMahalakshmi, Shodashi and Bhuvaneshvari are within theyoni. By worshipping the yoni one certainly worshipsÉakti.Worship giving bali of birds and other living creaturesand with blood. For the sËdhaka who says Aim Aim at thetime of worship, the yoni is fortunate and gives bothenjoyment and liberation. A yogin is not a bhogin and abhogin is not a yogin, but if one worships the yoni one is aKaula, a person who has both yoga and bhoga. Allworship is pointless without worship of the yoni, O DÍrgË.Candali, Lady of Hosts, the foremost one, is the centre ofthe yoni. By worshipping in this way, one becomes my equal,most certainly.What use are meditations, reciting mantras, giving gifts orkula nectars? O DÍrgË, without yoni worship, all arefruitless.If one is incapable of giving that which should be offered inmy sËdhana, one may, instead, be exclusively devoted toyoni pÍja. A sËdhaka should worship with jewels andclothes. After worshipping the great yoni, then he shouldenter the circle.Prostrating himself like a stick on earth, he should thendisplay the yoni mudrË. DÍrgË becomes pleased with asËdhaka who is devoted to the yoni.What point is there of many words? The yoni which hasbled is suitable for worship. Do not worship a yoni which hasnever bled. Worshipping a yoni which has never bled causesloss of siddhi on every occasion.
Fourth PatalaAll japa and the like is to be done according to the rules ofMahËcina. The nature of yoni worship is thus declared toyou, O DevÌ.Although to be kept secret, it is revealed from love foryou. In the country of Kocha, near Yonigarta, on the westbank of the Ganges is the renowned Madhavi. Going there,one may gain the yoni darshana, O MËheÚvarÌ.O DevÌ, there I became exclusively devoted to yoniworship each night. Practising religious mendicancy, Ialways go there.There is no yoni on earth resembling the beautifullyrounded yoni of Madhavi and the firmness of her breasts.Worshipping this causes Shivoham. Listen, PËrvatÌ!KÎÛÙa, after worshipping RadhË’s yoni, became God KÎÛÙa. ÉrÌRama Janaki Nath worshipped Sita’s yoni. Killing Ravanaand his clan, he then went to Ayodhya City and lived in abeautiful palace there. ViÚÙu, BrahmË, the saints and I myselfall were born from a yoni.What knowledge in the three worlds can match themagnificence of the yoni tattva? DevÌ, without the fivetattvas of wine, meat, fish, grain and intercourse, all isfruitless.Veda is the highest of all things and better than Veda isVaishnava. Better than Vaishnava is Shaiva and better thanShaiva is Dakshina. Greater than Dakshina is Vama andbetter than Vama is Siddhanta. Higher than Siddhanta is theKaula who desires the yoni----like a sun shining in the skyor a veritable Meru to a mustard seed.The pre-eminence of the Kula is lauded in all tantras.By the power of good fortune, one is a knower of Kula.Giving appropriate foods, one should please and worship
16The Yoni Tantraby every means. The best of sËdhakas is exclusivelydevoted to yoni pÍja.One becomes siddha by using this revealed doctrine,there is no doubt. While paÚus speak only of the sexualintercourse of beasts, in the divya temperament there isexclusive devotion to the doctrine of the yoni. Onebecomes pure by making a forehead mark of yoni tattva.In this text, feeding Kumaris and feeding Kulinas are thetwo chief things. DÍrgË, there is no doubt of this.Within a Éakta, outwardly a Éaiva, in gatherings aVaiÚÙava----in various forms the Kaulas wander on earth. ONagandandini, within the family lineage of a thousandgenerations, only a Kulina is pure.Whoever washes the feet of a Kulina purifies home andbody. In whichever country a Kulina lusting after the yoniis born----that place is worshipped by the gods BrahmË,ViÚÙu and Éiva. Giving to a Kulina brings endless gifts inreturn. Offering into the hands of a paÚu is fruitless inevery way.It is impossible for me to speak of the greatness of theKulina! Whoever satisfies a Kulina is liberated by tenmillions Kulas. I bestow grace only through Kula Yoga,this is without doubt. DevÌ, the state of being an Avadhuta isthe greatest of the four ashramas of humankind.I achieved my status of MahËdeva by Kula Yoga andthrough exclusive devotion to yoni worship. The demonTripura was obliterated in times past by your yoni’s grace.The Pandavas succeeded in battle by worshipping Draupadi’s yoni.In the absence of the yoni of a maiden or a beautifulwoman, worship the yoni of a sister or of a female pupil.Worship the yoni daily, otherwise pronounce the mantra. Donot perform useless pÍja without yoni pÍja.
Fifth PatalaThe mahËvidyË, mantra and preparation of the mantra do notbestow siddhi without worship of the yoni. One should bowthrice before the yoni with a flower, MËheÚvarÌ, else the pÍjaof a man is useless even in 1000 lifetimes.Guru is clearly Éiva and his partner is the true form (of thegoddess). A Kaulika goes to hell if he has sexualintercourse with her. The best sort of sËdhaka should haveintercourse with all other yonis. On whoever’s forehead isplaced the yoni tattva, there too are devas, demons, yakÛasand the fourteen worlds.If the twice-born Kulina should recite her mantra during theshraddha, his ancestors dwelling in heaven bestow siddhi.Intoxicated, they laud and hymn his praise.If a sËdhaka should perform sËdhana in a woman’s yoni,all born in her family become knowers of Kaula. A sËdhakashould always meditate on the pure yoni. O MahËdevÌ, oneshould always smear the yoni tattva on the body. If oneshould place one’s liÔga next to her vagina and thenpenetrate, one becomes liberated by ten million Kulas andgains all results.In the mutual friction of the liÔga and yoni is greatsËdhana. The greatest thing in mantra recitation andsËdhana is the outflow of semen and vaginal emission.The powerful sËdhaka, following the rule, should offerthe augmented substance to the yoni region after mixing thesemen and yoni tattva together.From Her lotus feet, (grace) showers down. At the time ofsËdhana, abandon any other method.The wise man, following the rules of KaulaÚastra, shouldcaress that yoni. If one should do pÍja of a mother’s yoni, oneshould prepare it. After worshipping according to rule,
18The Yoni Tantraone should not have intercourse. One should only couplewith the yoni that bleeds.Dearest, if by good fortune one is partner to a Brahmingirl, one should worship her yoni tattva. Otherwise,worship other yonis.In paÚu initiation without five tattvas, all is fruitless.Resort to a Kulaguru initiating into Éakti by every effort.If a sËdhaka should consume (yoni tattva) whilst onlypaÚu initiated, his initiation and his methods cause blackmagic. Therefore, by every effort, resort to a Kulina Guru. Ifdesiring to do pÍja, resort to a Kulina Guru. Only then doesa yoni bestow grace----like Sita’s vagina forRamachandra and your yoni for me.If one should worship a hair-adorned yoni, one becomeslike a king. All acts become fruitful, no doubt of it.One becomes very wealthy if marking oneself with aforehead mark of yoni flowers. DevÌ, smeared with red,one dwells in DÍrgË’s paradise.PËrvatÌ said: Ocean of Compassion, by what methodshould the yoni, which is the essence of the cosmos, to beworshipped? If you or a sËdhaka should worship a yoni,how does it bestow grace? Speak of this to me! I want tohear all of this because of my great curiosity.MahËdeva said: A sËdhaka wishing to worship a yoni,which is the form of the cosmos, should cause an erectionand insert it into that thing which is Éakti Herself.The vagina is MahËmËyË and the penis is SadaÚiva.Worshipping them, one becomes liberated while still alive,there is no doubt of it. One should offer bali, flowers and soforth. If incapable of this, worship with wine, O DÍrgË.One should do prËÙËyËma and my six limbed pÍja in theyoni region. After reciting the mantra 100 times at the
A Tantra of the Left Current19base of the yoni, one should rub the liÔga and the yonitogether.I have thereby declared the manner of proceeding for allsËdhakas. DeveÚÌ, never reveal this tantra! Do not give it tothe disciple of another or to the undevoted. MahËdevÌ, theYoni Tantra is revealed from love for you.
Sixth PatalaIf a person should gaze at a yoni while ritually bathing, hislife becomes fruitful. There is no doubt of this. One shouldlook at one’s partner’s yoni, at another woman’s yoni, theyoni of a maiden----in the absence of a maiden’s yoni oneshould gaze reverentially at the yoni of a pupil.Never worship the yoni in front of pashus. Using theyoni sËdhana method, one definitely becomes like ViÚÙu, ofthis there is no doubt. Whosoever does this is praised by theSuras and Asuras in heaven and the underworld. Only oneacting with vÌra SËdhana is liberated from sorrow.This well-balanced sËdhana is revealed from love foryou. If a worshipper of the yoni tattva enters a dispute,after conquering all enemies he becomes ultimately victorious, DÍrgË. What is the point of bathing in the Ganges?What need is there to resort to sacred places? There isnothing equalling devotion to the yoni. Acting otherwiseis useless.DeveÚÌ, even with my five mouths I am unable to speak ofthe yoni’s greatness! Listen Naganandini, by grace of youryoni I became MahËdeva!Whichsoever sËdhaka should have intercourse in awoman’s yoni becomes liberated from the great miserywhich is the terrible Ocean of Samsara. What need of manywords in this matter? PËrvatÌ-SundarÌ, listen! There isnothing praised in the world more worthy of praise thanthe yoni tattva.DevÌ, without it, how could it be possible for ViÚÙu orÉiva to speak? How could I be capable of anything, OMother DÍrgË? How is it possible for me to describe yourgreat receptacle of riches?
A Tantra of the Left Current21DevÌ said: MahËdeva, NËtha of the whole cosmos, causeof creation, maintenance and destruction, you have spokenof the acts relating to VÌrasËdhana. Deva, how can a personbe an unbeliever if he has heard this declared by you?MahËdeva, share this sacred trust. Remove any doubts Imay have.MahËdeva said: Listen, most beautiful PËrvatÌNaganandini! Listen very devotedly. Listen attentively to thatwhich should never be revealed, even at the risk of yourown life. DeveÚÌ, you should always conceal this as if itwere your own yoni.The secret I reveal is true, true, there is no doubt of it.Practising it, one never becomes immersed in the Ocean ofLife. The yoni is MahËmËyË herself, the liÔga is the formof SadaÚiva. SundarÌ, offering should be with their effusionand with wine and flesh.SundarÌ, one should bring together the yoni and the liÔga andworship the tattva. One should place oneself in this certainthing and give everything to Éakti. One should satisfyusing the five tattvas in the shape of the vagina, which isthe whole universe. DeveÚÌ, if this is revealed, one commitsbrahmicide.DÍrgË, this sacred trust is known to be of very greatmerit. This sacred trust bestows siddhi and liberation.DeveÚÌ, not knowing this sacred trust, one certainly goes tohell. Yoni
The Yoni Tantra hails from Cooch Bihar (Kocha), but many of the Kaula Tantras originate from KËmarÍpa. In Puranic legend, this is the place where the yoni of DevÌ fell to earth after the Goddess' body was sliced into 50 segments by the discus of ViÚÙu. Matsyendranath----founder of Kaula and NËtha schools---
