Book Reviews: Anamika Roy,Sixty-Four Yoginis: Cults,Icons and Goddesses

A visit to a Yogini temple in Bheraghat marks the genesis of this book, which eventually opens the world of Yoginis from various perspectives to its readers. Usually studied under the domain of tantric tradition, the author provides a pluralist approach in understanding this cult. This study is based primarily on literary texts (both Tantric and Purānas) along with some select important inscriptions. This monograph is divided in four parts comprising of 10 chapters, preceded by an introduction and followed by a conclusion, with short appendices and numerous illustrations interspersed between them.

The first part aims to understand the connotations embedded in the dance of the Yoginis. This begins with a reference to Matsyendranath, a Shaivite, who roamed along with dancers. He was charmed by these dancers who were actually Yoginis. The Sixty-Four Yoginis became popular after Matsyendranath wrote Kaulajnananirnaya and commenced the Yogini Kaula, possibly in Kamarupa (present-day Assam), around 900 ce. The author also attempts to answer the reason behind the dance in sculptures, which is attributed to performance of rituals. In addition to this, the value of this dance is understood, which is variously explained as generating energy or power. Another important aspect probed is whether animal-faced Yoginis were indicative of tribal rituals. Further, the fierceness associated with the Yoginis, which highlights their malevolent character, is also discussed. In describing these aspects, one needs to credit the author for emphasising the importance of artists in carving such images. Finally, this part discusses the larger question of great and lesser goddesses, and the author argues that the Yoginis are both great and little goddesses. In this regard, the author argues how a society comprises of the religion of the elites and the religion of the commoners and over a course of time the latter became the religion of the former also. This is substantiated by an example about the Yoginis in Maharashtra. They are worshipped for removing the evil eye from children and these same Yoginis were also worshipped by the kings to attain political benefits.

The second part of the book discusses portrayal of the Yoginis in the tantric tradition, and how they are perceived variously as deities of directions or ones possessing magical powers or having vicious attributes. The latter aspect is emphasised upon as they were also worshipped to evade curses. However, the mode of worship and rituals associated with them are not known to us. This part also highlights the continued worship of Yoginis in rural folklore. This is substantiated by examples from folk tales in several places including Garhwal, Kullu and the Himalayan region, where they are worshipped to remove diseases. In fact, the Yoginis were more important than the village deities. For instance, the author emphasises that in Kamakhya, in Assam, the sixty-four Yoginis are invoked before worshipping the main deity. Finally, this part discusses the Yoginis as tribal deities, which originated in the post-Gupta period. The author argues that the tribal and lower deities were amassed and named sixty-four Yoginis.

The third part of the book discusses the architecture of the Yogini temples and their possible patrons. The author attempts to identify the builders of the Yogini temples. The problem lies in the fact that these temples were found in regions of various dynasties (800–1200 ce). However, the royal epigraphs of this period do not claim credit for construction of these temples. In this regard, the author believes that this is due to the fact that the rulers expected to garner gains from secret pursuits pertaining to the Yoginis. However, in the absence of conclusive evidence, it is difficult to assume that such temples could only have been built through royal patronage. Further, it is difficult to agree with the author that such temples could only be built through royal patronage. We say so, as we have examples from other sites in the Indian sub-continent such as Mathura, where temples belonging to different religious affiliations were built by private individuals. Finally, this part also interprets the peculiar architecture associated with these temples.

The fourth part of the book presents a comparative study of different Yoginis identified on the basis of their find-spots, namely from Hirapur, Ranipur-Jharial, Bheraghat, Hinglajgarh, Shahdol and Mitauli. An interesting aspect discussed in this study is that Yoginis retain their local identity despite their assimilation in Hinduism. For instance, the image of Mahishasuramardini bears their local names at the sites of Bheraghat and Shahdol. Another facet of Yoginis highlighted in this study is motherhood, noticeable at Shahdol, in the image of Ambika who is depicted along with the Jaina tirthankara Neminatha. Finally, this part discusses the issue of feminism associated with Yoginis. The Yoginis are projected as power and are independent of a male consort. The author also attempts to analyse whether the Goddess or her powers are metaphor for empowerment for women. However, to understand the issue of feminism through these goddesses is not easy or straightforward.

Overall, this monograph is a complete guide which provides its readers with a vast amount of information about the Yoginis. Throughout the book, the absence of the mention of Matsyendranath in the Puranas is emphasised. This study also addresses questions like why no Yogini temple has been found in Assam, Bengal or Nepal despite the popularity of the legend of Matsyendranath here. The author believes that perhaps the Yoginis were worshipped here in geometric form on palm leaf or cloth. This issue could have been probed further. On the other hand, the occurrence of Yogini temples in other regions is attributed to political reasons wherein the ruler desired to please the subjects by accommodating the local deities. Thus, one cannot divorce the political sphere and the world of religion and art. Another conclusion of the author is that the Yogini cult could never become a regional cult. This is argued on the basis of the discovery of various sculptures from different regions, which were predominantly derived from local beliefs. This study also makes a conscious effort to emphasise that because all Yogini images do not reveal tantric influence, but do reveal a local impact, therefore there is a need to look beyond tantric influence on Yogini temple architecture. Although the author mentions the occurrence of sixty-four Yoginis in Jaina and Buddhist traditions, this aspect could have been probed more and integrated into this study.

Very often, the great treasures from the past lie undiscovered and in this regard, the author has made a significant contribution in studying the Yoginis scattered across different regions in the Indian subcontinent. Ultimately, the value of her book lies not only in the large number of representations of Yoginis discussed, but how the author has described them as portraying various faces of motherhood, terrifying beauties, and finally, as Puranic deities with tribal name and face. All this makes this an essential work for anyone interested in embarking on a journey to the world of the Yoginis.

Kanika Kishore Assistant Professor, Department of History University of Delhi, New Delhi