The

 Scholarly  Approach  

The  present  translation  into  English  of  the  tantric  text  of  the  Kaulajñananirnaya  

is   the   result   of   the   meticulous   work   of   Pandit   Satkari   Mukhopadhyaya   who  

generously   agreed   to   help   me   in   the   study   of   the   original   version   of   the  

manuscript   that   is   at   The   National   Archives   of   Nepal   in   Kathmandu.   It   is   very  

rare  to  find  scholars  who  can  read  those  exceptional  scriptures  and  bring  them  

to   light   in   other   languages.   The   translation   was   a   difficult   task,   as   the   Sanskrit   of  

the   Tantras   is   not   bound   to   grammatical   norms   and   restrictions.     Also,   some  

sentences   were   impossible   to   read   as   the   passing   centuries   stamped   their  

inevitable  effects  on  the  palm  leaves  manuscript.          

In   the   early   twentieth   century   P.C.   Bagchi   found   the   Kaulajñananirnaya  

(KJN)   among   some   other   manuscripts   attributed   to   the   school   of  

Matsyendranatha.   Until   that   time   these   texts   were   unknown   to   researchers,   as  

they  lay  forgotten  in  the  large  library  of  the  kings  of  Nepal.  The  transcription  of  

Bagchi1  is  no  longer  available  nor  is  a  translation  into  English  that  was  done  later  

on.2  

The  teachings  (sastras)  found  in  KJN  belong  to  an  oral  tradition.  As  with  

many   other   Tantras   it   was   written   in   an   esoteric   language-­‐   tantric   bhasa   -­‐   that  
                                                                                                               
1  Sanskrit  edition,  Calcutta  Sanskrit  Series  III,  1934  
2  Tantra  Granthamala  No.  12,  Kaulajnana-­nirnaya  of  the  School  of  

Matsyendranatha,  text  edited  with  an  exhaustive  introduction  by  P.C.  Bagchi,  
translated  into  English  by  Michael  Magee,  Prachya  Prakashan,  Varanasi  1986  
could   only   be   understood   by   the   initiated   with   the   help   of   a   teacher.   The  

manuscripts   were   then   copied   using   the   vernacular   script   known   to   the   scribe.    

In  the  case  of  the  KJN,  the  language  is  Sanskrit  and  the  script  used  is  very  ancient  

Newari,   probably   from   the   11th   century.   The   core   of   the   tradition   expressed   in  

this   work   seems   to   belong   to   the   9th   or   10th   century   as   it   contains   some   proto  

myths  and  doctrines  that  were  developed  in  later  tantric  schools3.    

The   original   manuscript   is   art   object   in   itself,   written   with   care   on   palm  

leaves  specially  prepared  to  create  a  ‘book  of  knowledge’.      

Note  

Every   scholar,   translator   or   commentator   carries   their   own   agenda,   which   is  

influenced   by   cultural   background,   beliefs,   experiences,   etc.   however   impartial  

their  standpoint  may  appear  to  be.    

Some   scholars   state   that   the   word   moksa4   was   not   related   with   the   cakras   of  

Yoginis.   However,   while   translating   Kaulajñananirnaya,   that   means   ‘the  

knowledge   carried out by the tradition of the Yogini Kaula’, we   found   the   word  

moksa  in  many  chapters:  V  (31-­‐32),  VIII  (41-­‐42),    X  (27cd-­‐28ab)  and  XIX  (1cd-­‐5).

Also  scholars  assert  that  the  Yogini  rituals  involved  the  ‘5M’5  offerings.  ‘It  seems  

probable   that   the   Kaula   Cakra   was   formed   within   the   circle   of   the   Yogini   temple,  
                                                                                                               
3  Kubjikamatatantra  KMT  and  the  rest  of  the  Kubijita  tantras,  as  Mark  Dyczkwski  

comments  in  his  work  Vol.1,  p.  252  ff.,  Vol.2  p.  324  and  David  White  (2003)  
4  Moksa  =  Emancipation.  
5  Fish  (Matsya),  meat  (Mamsa),  wine  (Madya),  certain  gestures  (Mudra)  and  

carnal  enjoyment  (Maithuna).  All  these  words  in  Sanskrit  start  with  M.  
with   offerings   to   the   Yoginis   of   matsya,   mamsa,   mudra,   madya   and   finally  

maithuna  too.6  ‘  When  maithuna  is  added  to  the  ritual  practices  of  the  Yogini  cult,  

it   hardly   needs   emphasis   (sic)   that   a   high   degree   of   privacy   and   secrecy   was  

essential’7      

These   scholars,   commenting   on   tantric   works   do   not   regard   the   desire   for  

privacy  as  a  requirement  for  interiorization  and  spiritual  practices.    

In   a   cultural   background   as   rich   in   symbolism   as   the   Indian   one,   why   is   the  

symbolic  nature  of  tantric  works  not  often  taken  into  consideration?  The  Vedas  

are   full   of   symbolism,   almost   all   the   spiritual   sastras   are   written   in   poetic  

metaphors   and   symbolic   language;   jet   the   same   yardstick   is   not   used   in  

interpreting  tantric  texts.    

Even  though  scholars  disagree  in  their  interpretations,  all  agree  on  the  point  that  

the  Yoginis  and  the  siddhis  are  connected.  The  Yoginis  appear  in  many  works  as  

the  givers  of  siddhis.  But  it  is  difficult  to  agree  with  the  statement  that  the  only  

aim  of  the  Yogini  cult  was  to  obtain  powers  and  not  to  obtain  moksa.  In  fact,  the  

Kaulajñananirnaya  talks  mainly  about  the  way  to  obtain  the  state  of  Non-­‐duality,  

i.e.  moksa.  The  path  of  the  Yogini  Kaula  was  to  fulfil  kama8,  artha9  and  the  siddhis  

in  order  to  live  in  accordance  with  dharma10  and  attain  moksa.    

This  is  borne  out  through  the  following  quotations:  

Patala  V:  ‘By  meditating  on  the  cakras  separately,  within  the  source  
                                                                                                               
6  Vidya  Deheja,  1986,  Yogini  Cult  and  Temples,  A  Tantric  Tradition,  pp.  62  
7  Ibid.  pp  64  
8  Kama  =  Fulfilment  of  material  desires.  
9  Artha  =  Worldly  requirements,  material  gains.  
10  Dharma  =  Living  according  to  ethical  codes,  according  to  the  laws  of  Nature.  
 (bindu),   <with>   the   cosmic   sound   (nada)   and   the   divine   energy  

(Sakti)   one   achieves   dharma,   artha,   kama,   moksa   and   the  

supernatural   powers   (siddhis)   such   as   assuming   microscopic   form  

(anima)   and   others   siddhis.   …There   is   no   doubt   that   all   these   are  

achieved  through  practices  with  full  absorption.’  (31-­‐32)      

‘One  with  devotion  to  the  Gurus  <and>  the  Yoginis  of  the  Kula-­Kaula  

Agamas,11   undoubtedly,   becomes   immortal12   by   conquering  

death.’(33)  

‘O   goddess,   thus   has   been   taught   the   cream   of   the   <occult>  

knowledge   of   conquest   over   death   (mrtyuñjaya).   This   should   be  

very   carefully   concealed   in   this   world   of   mortals,   full   of   inferior  

people.  This  <knowledge>  of  all  the  siddhis  is  difficult  to  obtain  and  

therefore,  should  be  carefully  concealed  and  should  be  imparted  to  

a   disciple   only   after   testing   (i.e.   watching)   him   for   <at   least>   one  

year.  ‘(34-­‐35)  

The  siddhis  are  so  powerful  that  they  even  give  the  possibility  of  liberation  from  

birth   and   death,   ‘conquer   death’   (i.e.   Moksa)   but   the   siddhis   are   also   delicate  

techniques  that  may  only  be  given  to  a  disciple  after  a  certain  time.    

According   to   the   KJN,   the   first   requirement   before   practising   the   siddhis   is   to  

reach   a   settled   state   of   mind.   We   know   that   meditation   and   yoga   are   ways   to  

achieve  harmony  between  body,  mind  and  soul.  The  movements  of  a  stress  free  

person   reflect   the   perfect   synchrony   between   the   body   and   the   mind.   Through  
                                                                                                               
11  The  sacred  knowledge  of  the  Kula  energy  in  the  Kaula  tradition.  
12  To  become  immortal  or  to  conquer  death  are  synonyms  of  Moksa.  
the   siddhis   the   practioner   comes   to   be   in   harmony   not   only   within   himself   but  

also  with  the  entire  Universe.  The  thoughts  of  this  harmonious  person  will  create  

a   powerful   and   refined   vibration   born   from   the   field   of   all   possibilities.   The  

siddha  (the  perfect  one)  will  have  the  power  of  levitation,  of  becoming  invisible,  

of   hearing   from   far   distance,   of   changing   situations,   etc.   Through   these   practices,  

the   siddha   is   able   to   clear   the   channels   through   which   the   state   of   Unity   is  

achieved.    

The  sculptures  in  the  Yogini  temples  have  a  deep  symbolism  intended  to  induce  

these   processes.   The   iconography   expresses   sensuality   probably   to   give   rise   to   a  

refined   sense   of   desire:   the   vibration   that   comes   before   a   thought.   In   order   to  

achieve  the  siddhis,  the  mind  of  the  practitioner  needs  to  flow  through  a  settled  

thought     (a   desire   arising   and   let   it   go,   almost   simultaneously).     For   this   practice  

the  guidance  of  a  teacher  is  required.  

Before   starting   the   practices   of   the   siddhis,   the   sadhaka   should   confront   his  

negative  emotions  contained  in  his  own  body.  In  order  to  destroy  these  ‘demons’  

it  is  necessary  to  know  how  to  activate  the  powerful  ‘vibratory  energy’  (Yoginis-­

cakras)   that   destroy   fears,   anger,   envy,   etc.   The   Yogini   images   in   the   temples  

speak   about   this   as   some   sculptures   have   aggressive   features   and   are   armed  

with   weapons   necessary   to   confront   and   destroy   those   negative   emotions.   Other  

Yoginis  have  peaceful,  joyful  angelic  faces  to  express  these  delightful  experiences  

that   also   happen   during   meditation.   Still   others   have   animal   faces.   The   use   of  

animal   faces   on   human   bodies   could   symbolize   the   requirement   ‘to   decapitate’  

our  human  heads  (the  intellect)  in  order  to  expand  our  awareness  as  it  exists  in  

the   animal   kingdom   (instinctive   perception).   Some   situations   could   require   the  
intuition  of  certain  reptiles,  mammal,  birds,  etc.    

Both   the   Kaulajñananirnaya   and   the   Yogini   sculptures   in   the   temples   talk   to  

those  who  are  ready  to  hear  the  sacred  language  of  symbolism.    

 
 

 
  

Patala  I  

The  first  chapter  is  attributed  to  Guru  Macchaghna13.  The  author  or  authors  of  

the   Kaulajñananirnaya   (KJN)   also   used   the   name   Macchendra,   a   colloquial  

variant   for   Matsyendra,   which   in   turn   comes   from   the   amalgam   of   the   word  

Matsya  (fish)  and  Indra  (the  king  of  the  gods).    Among  all  the  names  given  to  this  

knowledgeable   teacher-­‐personification   of   the   divine   fish14-­‐   the   most   well   known  

is   Matsyendranatha   (the   Lord   of   the   fish).   In   the   KJN   the   title   Natha   (Lord)   is  

mentioned   as   a   synonym   of   teacher   or   Master15   or   as   a   synonym   of   Bhairava-­

Shiva16.   In   the   verses   (sastras)   the   word   Pada   is   added   to   the   different   names   of  

Matsyendra  as  a  sign  of  respect.  Maybe  over  time  this  deference  gave  birth  to  the  

name  Matsyendranatha.  

In   several   commentaries   Matsyendranatha   is   associated   with   the   Natha   cult  

probably  because  his  legendary  disciple  Goraksanatha  is  highly  respected  in  the  

Natha  tradition  and  often  is  taken  as  its  founder.    

In   the   KJN   there   is   no   mention   of   Goraksanatha   or   the   Natha   tradition.   It   is  

possible   that   the   KJN   was   an   inspiration   for   different   spiritual   currents   though   it  

only   claims   to   be   associated   with   the   Kaula   tradition   and   especially   to   the   Yogini  

                                                                                                               
13  Macchaghna  literally  means  one  who  kills  fish  (i.e.  fisherman).  Probably  
through  time  passing  and  the  ambiguities  of  the  Tantra  lexicon  it  became  an  
honorific  name  as  in  the  Patala  XVI,  Bhairava  called  himself    “Macchaghna”  when  
he  recovered  the  book  of  knowledge  from  the  belly  of  the  fish.  
14  Not  to  be  mistaken  with  the  Visnu’s  avatar:  The  Fish  (Matsya).  The  fish  could  

be  associated  with  the  uterus  from  where  knowledge  is  re-­‐born.    

15  Patlala  VI  
16  Patala  VII  
Kaula.    

The   verses   of   the   first   chapter   are   an   introduction   to   the   concept   of   Kula   –the  

energy   in   which   the   absolute   manifests   itself   through   the   principles   of   life  

(tattvas).      

In   a   beautiful   esoteric   verse,   the   process   of   creation   is   express   as   a   metaphor  

where   the   big   toe   may   represent   the   absolute.   Usually   we   are   unaware   of   the  

function  of  the  big  toe,  even  though  it  gives  stability  to  the  body  as  we  walk.  In  

the  same  way  the  absolute  is  constantly  present  in  the  changing  manifestations  

of  streams  of  energy17.  

The   colophon   gives   credit,   not   only   to   the   Guru   Macchaghna   (Matsyendra)   but  

also  to  the  Kaula  tradition  of  the  Yoginis  as  an  already  well-­‐established  channel  

of  knowledge.    If  the  Yoginis  were  named  in  earlier  works,  it  is  in  the  KJN  that  the  

idea   of   a   group   of   entities   or   energies   is   first   presented   and   that   they   have  

significance  in  the  development  of  the  teaching.  

The  knowledge  is  revealed  on  the  mythical  island  of  Candradvipa,  which  seems  

to   be   the   centre   of   alchemy.     Here   the   essence   of   life   generates   and   transforms  

inside   the   person   who   is   prepared   to   experience   the   process   until   the   total  

realization  of  Kula  is  attained.      

Candradvipa,   the   island   of   the   moon,   represents   our   material   body   in   its  

transcendental  state  wherein  all  possibilities  exist.  The  KJN  teaches  how  to  attain  

this  state  and  how  to  channel  the  endless  energy  this  brings.  
                                                                                                               
17  H.H.  Maharishi  Mahesh  Yogi  used  to  say  that  the  absolute  is  the  “ever”  in  the  

ever  changing.  
Each   chapter   takes   the   form   of   a   dialogue   between   the   Devi   and   Bhairava.   The  

Devi   poses   questions   to   which   Bhairava   responds.   This   kind   of   poem   is   called  

Agama.    

Patala  II  

The  second  chapter  introduces  the  subject  of  the  different  fires  and  cycles  of  life.  

It  emphasizes  the  fundamental  importance  of  Kula  not  only  in  creation  but  also  

in   dissolution.   Creation   and   dissolution   are   seen   as   complementary   as   an  

ongoing  process.    

Regarding   dissolution   it   is   said:   Sakti   merges   within   Siva.   Siva   merges   within  

action   (kriya).   Kriya   merges   within   knowledge   (jñana).   Jñana   merges   within  

desire  (iccha)  and  the  power  of  iccha  merges  into  <the  state>  where  Siva  is  the  

supreme  light  (tejas).  (6)  

In   creation   of   any   aspect   of   life   the   process   would   be   that   the   energy   of   the  

absolute   manifests   as   the   supreme   light.   This   is   sparkled   by   desire   (iccha)   and  

the  acquisition  of  the  knowledge  that  generates  the  action  that  leads  to  the  union  

of  the  complementary  Siva  and  Sakti.    

By   knowing   the   cycles   of   creation   and   dissolution   we   can   realize   the   Universe   as  

a  totality.    This  is  the  main  theme  of  the  KJN,  to  give  the  knowledge  that  enables  

the  realization  of  the  state  of  Unity  (non-­‐duality)  of  consciousness.    

Patala  III  

In   the   third   chapter   the   teachings   of   the   KJN   begin   to   expose   the   process   by  
which   the   energy   Kula   permeates   the   centers   of   energy   (chakras)   within   the  

body  and  the  channels  that  stimulate  these  centers.    

At  the  beginning  of  this  spiritual  path,  certain  devotional  moods  are  condemned  

such  as  the  veneration  of  external  symbols  of  the  divine  such  as  lingas18.  First  

one   needs   to   go   beyond   the   gross   level   of   perception   and   learn   to   bring   the  

attention  inwards.    

Interiorization   practices   (meditation)   using   the   tools   we   have   in   our   physical  

body   (mind,   senses,   etc.)   are   highly   recommended   in   the   text.       In   the   KJN   the  

faculties  of  the  body  are  not  supposed  to  be  suppressed  but  are  to  be  refined  in  

order  to  reach  the  highest  state  of  perception  and  then  merged  into  the  state  of  

non-­‐duality.  

The   sounds   of   mantras   (i.e.   syllables   or   letters   of   the   Sanskrit   alphabet)   are  

presented   as   tools   for   meditation.     Through   the   tradition   of   Masters  

(parampara),  the  knowledge  of  how  to  implement  these  tools  to  achieve  what  is  

enshrined  in  the  body  is  passed  from  one  teacher  to  another.  When  we  achieve  

the   consciousness   of   the   self,   we   achieve   the   transcendental   Linga   in   our   body,  

which   at   this   point   would   have   been   transformed   into   the   body   of   Kula.   The  

“body   of   Kula”   is   the   body   of   any   human   being   that   has   realized   and   experienced  

his  real  nature,  the  essence  of  Kula  (the  divine  energy  where  the  transcendental  

Linga  dwells).    

                                                                                                               
18  Linga  =A  non-­‐anthropomorphic  form  of  Siva.  In  the  legend  it  is  a  
representation  of  the  infinite  cosmic  column  of  fire,  whose  origins  were  not  
traceable  by  Brahma  or  Visnu.  The  Siva  Linga  is  the  centre  of  reverence  and  
worship  in  the  Saivite  temples.    
  

Patala  IV  

In   the   dialogue   of   the   fourth   chapter   the   Devi   inquires   about   the   ways   to   go  

beyond  the  laws  of  karman.    

Bhairava   explains   that   by   means   of   meditation,   the   practitioner   can   experience  

the  complementariness  or  oneness  of  the  opposite  forms  movable  or  immovable.  

Through  meditation  the  practitioner  can  slide  his  awareness  into  the  vibration  of  

the  energy  (sakti)  that  is  concentrated  at  a  specific  point  called  bindu19.  This  will  

give   the   experience   of   expanding   in   the   mystic   sound   (nada)   until   the  

practitioner  will  merge  into  the  effulgent  energy  that  envelops  the  cycle  of  birth  

and  death,  dark  and  light.  

Therefore  the  practitioner  needs  to  be  guided  into  the  knowledge  of  the  sounds  

of   the   syllables   of   the   Sanskrit   alphabet   and   thought   how   to   implement   them.    

Syllables   are   divinities   that   are   seen   as   the   Mothers   of   the   sounds,   the   Yoginis  

that  have  the  knowledge  of  the  mantras.  

When   the   practitioner   acquires   the   ability   to   see   an   animal   (rustic   energy)  

dissolved   in   the   divine   body   (refined   energy),   he   will   attain   a   state   of   mind  

where  desires  will  be  manifested.  The  Kaula  knowledge  generates  supremacy,  so  

great,   that   guidance   and   initiation   is   needed.   It   should   not   be   disclosed   to   one  

that   is   devoid   of   respect   and   devotion,   i.e.   not   ready   to   assimilate   such   an  

overpowering  experience.      
                                                                                                               
19  Very  often  the  Bindu  is  said  to  be  located  on  the  forehead.  Bindu  can  also  be  
the  idea  of  something  that  is  concentrate  in  a  drop  and  that  can  expand.  
  
 
 
Patala  V  

The   fifth   patala   describes   the   high   states   of   consciousness   resulting   from   the  

practice   of   a   secret   and   powerful   technique   related   to   the   moon   and   the  

extraordinary   changes   it   generates   in   the   body   regarding   health   and  

rejuvenation.    

The   KJN   is   an   esoteric   teaching   that   needs   personal   guidance.   As   it   is   not   a  

manual,   it   does   not   explain   step   by   step   the   practice   but   it   describes   the   delicate  

process  that  the  senses  go  through  during  the  practice.      

Merely   by   hearing   about   this   refined   experiences   the   practitioner’s   mind  

becomes   prepared   to   receive   the   knowledge   of   the   techniques.   The   siddhis   are  

the  manifestations  of  thoughts  or  desires  that  arise  in  a  settled  mind.    

In   this   first   state   of   the   teachings,   having   already   achieved   equipoise   of   mind  

through  meditation,  the  vibration  of  the  colours  helps  to  open  certain  channels.  

Also   by   bringing   the   awareness   to   different   centres   in   the   body   (Yoganidra20),  

the  flow  of  refined  energy  will  be  stimulated.  This  is  described  as  cool  drizzles,  

divine  lotuses  or  the  ocean  of  milk.    When  all  this  is  accomplished,  then  the  siddhi  

techniques  can  be  activated  in  an  effortless  way.    

The   siddhis   constitute   a   specific   knowledge   that   cleans   and   refines   the   nervous  

system   (body-­‐mind)   producing   great   awareness   and   higher   states   of  

consciousness  that  allow  the  practitioner  to  use  his  full  potential  (powers).        

                                                                                                               
20  Yoganidra  =  A  systematic  method  of  inducing  a  complete  relaxation  of  the  
physical  body  and  the  mind  while  maintaining  awareness  at  refined  levels.  
In   the   fifth   patala,   as   well   as   in   many   other   chapters   of   the   KJN,   it   is   said   that,  

through   surrendering   devotion   and   meditation,   one   may   reach   the   level   where  

the  teachings  will  resonate  in  the  body  and  give  the  direct  results  of  the  different  

siddhis.  

The   exact   siddhi-­‐techniques   (cosmic   sounds,   thoughts   and   the   way   to   implement  

them)  are  camouflaged  in  the  verses.  In  order  to  decrypt  them,  the  practitioner  

will  need  the  help  of  a  Master.    

Patala  VI  

The   dialogue   continues   with   Bhairava   explaining   the   characteristics   of   jiva,   the  

personal   soul   of   the   body.     The   components   of   the   body   are   the   physical   body  

that  can  receive  the  prana21  (refined  energy);  the  intellect  (buddhi);  the  settled  

mind   (citta);   and   the   wind   <breath>   (vayu)   which   function   as   inspiration   and  

expiration  in  the  body  of  all  human  beings.        

The  teaching  continues  with  the  location  of  centres  where  one  can  connect  with  

one’s   own   personal   soul:   the   navel,   the   heart,   the   throat,   the   mouth   and   the  

nostrils.  Just  by  listening  to  those  verses  –not  even  by  bringing  attention  to  those  

places–  one  can  be  free  from  karman  if  one  practices  the  exercise  for  six  months.    

Then  Bhairava  gives  the  description  of  two  exercises  that  seem  to  be  related  to  

                                                                                                               
21  Prana  is  normally  associated  with  the  vital  breath  but  it  is  more  than  that.  It  is  
the  vital  energy  that  can  be  found  in  every  cell  in  the  body  and  in  everything  we  
consume  that  gives  refined  energy  (fresh  air,  clear  water,  fresh  fruits  and  
vegetables,  etc.)      
some  asanas  and  mudras  known  by  the  Yogis:  the  first  seems  to  be  the  khecari-­

mudra  that  involves  rolling  the  tongue  back  in  the  mouth  so  that  it  will  touch  the  

other   end:   and   the   Jihva   Bandha,   that   consists   in   pressing   the   upper   surface   of  

the  tongue  against  the  plates  to  become  the  hermetic  roof  of  the  mouth.  

These   practices   are   supposed   to   generate   the   amrta,   the   nectar   of   immortality.  

Some  Yoga  Masters  say  that  the  nectar  of  immortality  is  generated  in  our  body  

when  we  reach  higher  states  of  consciousness.  

Patala  VII  

Probably   the   KJN   was   closely   related   to   the   cult   of   the   Yoginis   and   their  

temples22,  which  can  be  seen  in  different  places  in  Orissa,  Madhya  Pradesh  and  

Uttar  Pradesh.  As  these  temples  are  hypaethral  (unroofed)  it  is  most  likely  that  

their   practices   were   performed   after   sunset   and   before   sunrise   when   the  

temperature   of   the   rocky   floor   was   cooler.   “One   should   consider   the   sun   to   be  

inimical  and  the  moon  friendly.”  

In   this   chapter   Bhairava   speaks   again   about   the   importance   of   meditation   and  

also   about   the   importance   of   getting   away   from   everyday   life   and   reaching   a  

calm   place.   It   is   no   accident   that   the   Yogini   temples   were   located   in   isolated  

places,   on   a   rocky   hill,   away   from   bushes   and   forest   that   could   hide   curious  

people,  insects  or  dangerous  animals.  

The   teaching   continues   by   describing   several   ways   of   raising   the   energy   of   the  
                                                                                                               
22  Vidhya  Dehejia,  Yogini  Cult  and  temples,  National  Museum  N.D.  1986;  
Devangana  Desai,  The  Religious  Imagery  of  Khajuraho,  Franco-­‐Indian  Research  
Pvt  Ltd,  Mumbai,  1997;  Stella  Dupuis,  The  Yogini  Temples  of  India.  
cakras  up  to  the  highest  centre  in  order  to  attain  several  siddhis.  At  this  point  the  

practitioner   would   need   to   learn   the   secret   knowledge   of   the   Kaula   and   his   or  

her  Master  would  also  need  to  be  free  from  external  diversions.    

The  siddhis  mentioned  are:  friendliness,  health,  poetic  excellence,  clear  audition,  

levitation,  realization  of  the  Yoginis  in  one’s  self,  immortality,  faculty  of  speech,  

faculty   of   assuming   other   forms,   in   order   to   attain   liberation.   One   may   go  

wherever   one   wishes   and   do   whatever   one   desires   by   the   power   of   wishing  

(iccha).    

Patala  VIII  

The   main   teaching   in   this   chapter   deals   with   the   different   kinds   of   energies  

(Saktis)   and   the   interiorization   process   through   the   secret   combination   of   the  

mantras   that   stimulate   the   energy   of   the   sixty-­‐four   Yoginis   (that   dwell   in   the  

body-­‐chakras)   as   well   as   in   specific   centres   of   energy   (earth   chakras).   This  

important  chapter  also  provides  a  list  of  goddesses  (Yoginis)  to  worship.  

If   a   Siddha   (a   human   being   that   has   accomplished   perfection)   practises   Yoga   and  

Mantras,   he   creates   the   Yogaja-­‐Mothers   through   his   practice   of   Yoga   and  

<creates>  Mantraja-­‐Mothers  through  the  practice  of  mantras23.    

With   the   right   knowledge   in   the   right   place   one   can   stimulate   each   cakra   that  

will  generate-­‐  through  the  canon  of  the  sixty-­‐four  Yoginis  -­‐  all  the  siddhis.      

This   chapter   gives   a   series   of   mantras   but   adds   that,   in   order   to   have   the   full  

understanding  of  how  to  use  them,  it  is  necessary  to  have  the  guidance  of  a  Sad  
                                                                                                               
23  The  mothers  are  the  seed  of  knowledge,  like  the  knowledge  of  the  mantras  or  
of  other  practices  of  Yoga.    
Guru  (a  good  Teacher,  a  Guru  with  a  settled  mind).  

Patala  IX  

Up  to  this  point  in  the  teachings  an  initiation,  carried  out  by  performing  a  Siddha-­

Guru   Puja   has   not   been   required.     As   all   the   Guru   Pujas,   it   includes   an   invocation  

to  the  masters  in  their  own  tradition.  It  is  interesting  to  note  that  the  tradition  of  

masters   to   be   venerate,   in   the   Siddha   Yoginis   in   the   Kula   tradition,   includes  

names   of   both   women   and   men.   After   the   initiation   the   aspirant   can   be   called  

sadhaka  and  he  can  start  his  schooling  “in  experiencing  the  knowledge”.    

An   important   aspect   of   the   KJN   is   thatseems   to   be   have   been   a   path   beyond  

gender  and  caste.    Both  women  and  the  low  caste  were  (and  still  are)  considered  

to  have      spiritual  limitations  according  to  certain  traditional  codes  in  India.      

In   the   KJN   we   find   that   the   goddesses   were   called   Yoginis.   Also   “realized24”  

teachers   were   called   Yogini   or   Siddha   Yogini.   Yogini   can   mean   either   heroe   or  

heroine.      

Patala  X  

This   is   one   of   the   most   important   chapters   in   the   manuscript   because   it   contains  

the  essence  of  the  knowledge.    

After   the   practionner   is   initicated   into   the   knowledge   (Chapter   IX)   now   the  

sacred  sounds  are  given  to  him.  As  described  in  previous  chapters,  equipoise  of  

                                                                                                               
24  An  enlighten  teacher.  
mind   remains   the   first   and   essential   requirement.     The   chapter   goes   on   to  

explain   that   it   is   important   to   avoid   the   customs   of   the   villages.   In   order   to  

receive  this  teaching  it  was  probably  necessary  to  be  removed  from  the  everyday  

life   by   going   to   an   isolated   place   like   the   Yogini   temples   where   the   mind   could  

easily  settle  down.    

Even  though  the  chapter  gives  the  sounds   and  the  locations  of  the  cakras  it  does  

not   list   the   sixty-­‐four   ways   of   vibrating   into   them.   This   can   only   be   recived  

through  personal  teaching.  As  indicated  previously,  the  KJN  is  not  a  manual  for  

autodidacts.    The  sadhaka  could  only  arrive  at  this  esoteric  and  powerful  insight  

with   the   guidance   of   a   “realized”   Master   in   possession   of   the   Kula-­‐knowledge.    

The   teachings   of   the   KJN   are   timeless.   If   applying   them   in   today’s   world   the  

requirement   would   be   the   same:   the   practitioner   needs   guidance   not   only  

regarding  the  right  pronunciation  of  the  mantras25  but  also   to  prepare  the  mind  

and  faculties  of  perception  to  be  able  to  achieve  the  required  transformation;  the  

alchemic  goal  of  Non-­‐duality.    

Patala  XI  

In   discussing   the   results   gained   by   practicing   the   knowledge   in   the   First   cakra,  

the  preceding  chapter  mentions  that  the  goal  of  the  spiritual  path  of  the  Yogini  

Kaula   is   to   be   free   from   duality.   To   begin   the   process   of   reaching   the   non-­‐

                                                                                                               
25  Pundit  Satkari  Mukhopadhyaya  wrote  that:    “In  order  to  keep  the  order  and  
the  accents  of  the  words  of  the  Vedic  hymns  intact,  the  ancient  scholars  invented  
many  ways  to  help  their  disciples  to  learn  the  Vedas  by  heart.  One  of  the  many  
ways  was  to  read  them  in  reverse  and  repetitive  orders…  These  distorted  
readings  (vikrtis)  are  meant  for  practising  the  mantras  in  different  ways  apart  
from  its  original  way,  so  that  not  a  single  syllable  of  the  word  is  lost’.  
“Importance  of  the  Sound  in  the  Vedic  Chanting”,  Dhvani,  Nature  and  Culture  of  
Sound,  Indira  Gandhi  National  Centre  for  Arts,  New  Delhi,  1999.  
dualistic   state,   the   KJN   states   that   one   should   abandon   thinking   in   the   dualistic  

way   and   should   identify   oneself   with   the   non-­‐dualistic   path.   To   promote   this  

change  in  thinking  the  text  discusses  certain  techniques  that  will  destabilize  the  

mind.   These   aim   to   free   the   mind   from   the   bondage   of   established   principles.      

Similar   tools   are   found   in   almost   all   tantric   texts.   With   outlandish   or   even  

contradictory   statements,   the   teacher   opens   the   path   and   shakes   away  

restrictions   of   ancient   paradigms.   When   the   mind   becomes   liberated   from   the  

process   of   judging   and   analyzing,   then   the   sadhaka   can   reach   higher   states   of  

consciousness.  

“In   the   Kaula   tradition,   the   five   <nectars>   are   always   considered   to   be   sacred.  

They   are:   excrement   (vistha26),   milk   of   immortality   (dharamrita27),   semen  

(shukra),   blood   (rakta)   and   bone   marrow   (majja).   These   should   be   mixed  

together”.  (11)  

“One   should   consume   blood   and   semen,   out   of   which   the   body   of   mortals   <is  

formed>.  This  is  the  oblation  relished  by  Siddhas  and  Yoginis.  Meat  is  appreciated  

by   the   Sakinis.   The   goddesses   are   fond   of   buka28   flower;   Siva's   water  

(Sivambu29);   blood;   semen;   wine;   saliva   (nisthivana)   of   Brahma30;   fragrant  

flowers;  perfumes;  incense;  music;  betel;  and  red  garments”.  (32-­‐34)  

“The  approach  of  non-­‐dualistic  experience  is  equal  to  that  of  non-­‐attachment  <to  

either  good  or  bad>;  non-­‐acceptance  <or  acceptance  of  wealth  or  poverty>.  <This  
                                                                                                               
26  Vistha  =  faeces,  excrement.  
27  Dhara  =  Stream  of  water,  dharamrta  =  stream  of  celestial  nectar,  milk.  
28  Sesbana  Grandiflora,  a  big  white  beautiful  flower.  
29  This  also  means  urine.  
30  Brahma-­‐nisthivana  =  The  litteral  translation  would  be  the  saliva  of  Brahma  
but  in  this  context  it  probably  has  an  esoteric  meaning  as  the  other  ingredients  
for  the  oblation.  
approach  goes  going  beyond>  desire,  anger,  greed  or  criticism  of  the  oblation.  

Such  is  the  path  of  Unity  <consciousness>”.  (30-­‐31)  

There  follows  a  description  of  the  experience  while  dwelling  in  the  state  of  all  

possibilities  that  the  sadhaka  attains  through  meditation.  

“O  Devi,  all  these  should  be  practised  being  established  in  willpower  <in  the  state  

of   all   possibilities>   (iccha   Sakti).   Without   willpower   <everything>   is   just  

deception.  Now  has  been  revealed  the  knowledge  (jñananirnaya)  of  the  oblation  

of  the  non-­‐duality”.  (43)  

In   this   chapter   the   teachings   are   supposed   to  sow   a   seed   on   two   levels:   that   of  

rational  thinking  and  the  transcendental  one  that  is  beyond  concepts  in  the  state  

of  transcendence  (i.e.  all  possibilities).  

Patala  XII  

At  this  point  in  the  teaching,  the  Devi  would  like  to  know  the  characteristics  of  a  

Kaula,  of  a  true  follower  of  the  Kaula  teachings.  

To  answer  this  question,  Bhairava  called   the   Devi  by  the  name  Virachamunda31,  

the  hero  Devi  that  kills  the  demons  Canda32  and  Munda33.    In  the  KJN  the  names  

that  Bhairava  gives  to  the  Devi  are  not  arbitrary.  Here  the  name  of  Virachamunda  

could   symbolize   that   the   Devi   (or   the   Kaulika)   will   confront   and   destroy   any  
                                                                                                               
31  Camunda  =  Camunda  is  an  aspect  of  Devi.    The  name  is  a  combination  of  
Canda  and  Munda,  two  monsters  that  she  needed  to  confront  and  kill.    
32  Canda=  A  demon  that  make  other  beings  to  act  involuntarily,  against  their  
wishes  in  the  service  of  Sumbha,  a  great  Asura.  
33  Munda  =  A  vicious  demon    (asura)  in  the  service  of  the  Sumbha.  He  and  Canda  
carried  reports  of  the  Devi  and  her  grace  to  Sumbha,  who  sought  to  possess  the  
Devi  and  her  beauty.  The  brothers  Sumbha  and  Nisumbha  wanted  to  control  the  
three  worlds.  
force  that  will  be  pushing  to  act  against  freewill.  (Karma,  fears  or  rigid  judgments  

that  can  influence  free  will)  

The   candidates   to   be   a   Kaulika   are   those   who   “behave   like   a   child”,   which   means  

they   are   free   from   dogmatic   ideas,   free   from   traditions,   rituals,   etc.   “A   lunatic,   an  

unconscious   person,   a   naked   individual,   a   person   who   sells   the   Veda-­‐

knowledge34,   an   independent,   a   Lord   of   heroes   or   a   divine   creature”   have   the  

same   characteristics   as   the   person   who   is   free   from   established   rules.     The  

practice  of  such  a  candidate  or  his  vow  should  be  to  do   “whatever  he  desires”.  It  

means   those   who   have   no   preconceived   ideas   of   what   is   good   or   bad   (this  

concept  is  already  developed  in  the  preceding  chapter  regarding  offerings).  

Only  this  type  of  candidate  was  the  one  that  could  perform  the  Guru  Puja  and  the  

Bhairava  Puja  in  order  to  go  deeper  in  the  knowledge.  

The   vessels   to   be   used   in   the   Puja   could   be   of   different   materials   but   supposedly  

the   best   was   the   skull   of   a   venerated   Brahmin   (Visamitra)   who   was   one   of   the  

sages   to   whom   the   Veda   was   revealed.     Once   again   one   can   see   that   the   KJN  

wanted   to   make   a   point   against   the   traditional   Brahmin’s   ways   of   teaching  

knowledge  using  the  intellect.  The  teachings  of  the  KJN  are  meant  to  experience  

non-­‐duality.  The  main  point  is  to  open  new  avenues  of  knowledge  and  go  against  

the   established   rules   of   traditional-­‐rational   learning.   The   accumulation   of  

intellectual  knowledge  (even  if  it  is  done  by  a  venerated  scholar)  it  is  just    

                                                                                                               
34  To  sell  Veda-­‐Knowledge  is  one  of  the  greatest  sins  for  a  Brahmin.  Until  the  
beginning  of  the  XX  century,  the  Vedic  Pandits  refused  to  teach  in  Universities  
because  of  this  sastra.    Precisely  because  this  is  such  an  important  rule  it  is  
mentioned  in  the  context  of  the  Patala  XII.  The  perfect  candidate  to  become  a  
Kaulika  should  be  one  that  is  beyond  all  concepts  of  what  is  good  or  bad.    
something   that   is   contained   in   a   simple   skull.     Maybe   this   image   is   related   to   the  

idea  of  “decapite”  the  intellect  as  one  of  the  steps  in  the  Yogini  Kula  path.      

The  vessels  for  the  Puja  are  a  symbol  of  the  sadhaka  as  a  mere  recipient  where  

the   knowledge   will   be   poured.   The   intellect   is   not   supposed   to   be   used   in   this  

process.  The  knowledge  should  be  acquired  by  experience.  

There  are  as  many  interpretations  of  tantric  sastras,  as  there  are  tantric  teachers.  

In  esoteric  rituals  in  Tibet,  skulls  from  venerated  Lamas  are  used  as  vessels  as  a  

way  to  absorb  their  knowledge.    

 
 
Patala  XIII  

In  this  chapter  are  found  different  types  of  meditations.    

The   teachings   in   the   Patala   XIII   promote   the   muttering   of   Hamsa,   hamsa.     The  

repetition  of  this  mantra  will  transform  the  sounds  into  saha-­ham,  (so’ham).  This  

mantra  has  the  perfect  rhythm  of  the  breath  going  in  and  out  our  body.  (So’ham  

is  the  rhythm  of  the  divine  energy).    If  one  can  experience  (hearing)  the  rhythm  

of   the   divine   energy   in   everything   that   is   movable   and   immovable,   one   can  

obtain  enough  light  to  attain  liberation.  (The  translation  of  Hamsa  would  be  the  

question,  “Who  am  I?”    So’ham  provides  the  answer,  “I  am  that.”)  
  For  one  who  can’t  realize  the  vibrating  mind  (manah)  and  the  calm  state  of  mind  

(citta),  no  taste35,  no  meditation  would  be  possible.  

After   the   transformation   of   the   vibrating   state   of   mind   into   citta,   this   practice  

would  activate  the  different  centres  of  energy  in  the  sadhaka.  

i  is  in  the  anus  

i-­‐ksu,  in  the  genitals  

i-­‐yau,  in  the  navel  

i-­‐mau,  in  the  mouth  

i-­‐vau,  in  the  right  nostril  

i-­‐lau,  in  the  left  cavity  

i-­‐rau,  in  the  right  cavity  

i-­‐da,  on  the  right  ear  

i-­‐shau,  on  the  left  ear  

i-­‐hrau,  on  the  brow  

sam  tam,  on  the  forehead  

sam  am,  on  the  left  ear  

sah  yam,  on  the  right  ear  

sah  pam,  on  the  left  eye  

sah  r  on  the  right  eye  

vah  tam  on  the  left  nostril  

sah  pum,  on  the  right  nostril  

sah  rum  on  the  mouth  

sah  yam  on  the  navel  

                                                                                                               
35  Perhaps  it  makes  reference  to  the  earlier  chapter  that  speaks  of  amrta  (i.e.  
Soma),  the  nectar  of  immortality  (that  supposedly  is  produced  in  higher  states  of  
consciousness)    
sah  sum,  on  the  penis  <or  vagina>  and  

sah  lam  in  the  anus.36  

Patala  XIV  

The   knowledge   expressed   through   meditation   and   other   techniques   is   not  

supposed  to  be  given  to  those  who  are  devoid  of  devotion  to  the  energy  Kula  and  

to  the  Guru.    It  is  important  to  test  the  “eligibility”  of  someone  before  giving  the  

instruction   in   the   teachings.     This   knowledge   should   not   be   revealed   to   those  

who  are  narrow  minded,  cheaters,  liars,  etc.    

The   Kula   knowledge   is   so   important   that   it   has   not   even   been   revealed   to  

powerful  creatures  in  the  nature  of  demons  and  gods  like  Brahma  or  Visnu.    The  

reason   why   KJN   make   this   statement   is   probably   because   those   entities   do   not  

possess  a  vibrating  mind  (manah37)  or  senses  of  cognition.  These  are  the  basic  

tools  needed  to  realize  the  transcendental  state.  Even  though  the  gods  exist  in  a  

very  refined  level,  they  can  not  use  their  own  will  to  go  beyond  it.        

After   numerous   statements   about   the   secrecy   of   the   knowledge,   Bhairava  

continues  with  the  description  of  the  physical  experiences  resulting  from  various  

siddhis   like   levitation-­‐   going   beyond   the   laws   of   gravity.   He   also   describes   the  

effects   of   the   siddhis   of   the   heart,   the   throat,   trachea,   etc.,   and   of   those   that  

develop  the  faculties  such  as  the  one  of  hearing  and  discriminating  sounds  until  

the  practitioner  achieves  attunement  with  the  sound  of  creation.    In  a  high  state  
                                                                                                               
36   This   exercise   is   a   Yoganidra   with   the   required   mantras   for   each   Centre   in   the  
body.  
 
37  The  vibrating  mind  has  the  faculty  of  becoming  a  settle  mind.  
of  consciousness  the  cosmic  sound  Nada  will  emanate  from  within  and  from  the  

front  of  the  head  and  will  raise  to  the  Brahmarandra  in  the  middle  of  the  head.  

Then   one   becomes   capable   of   creation   and   dissolution,   conquering   death   and  

obtaining  moksa  (emancipation).  

Several  siddhi-­‐techniques  are  hidden  in  the  in  the  midst  of  the  text  just  as  they  

are   in   the   Patanjali’s   Yoga   Sutras.   Enlightened   masters   will   decode   them   and  

initiate  their  disciples  in  this  knowledge  until  they  become  non-­‐attached  to  merit  

or  sin.  …”The  cakra  should  be  known  in  sixty-­‐four  ways,  this  is  the  cause  of  the  

siddhis”38.  (102-­‐103)  

Patala  XV  

Now,  the  Devi  has  already  experienced  the  secret  of  the  knowledge.  Kula  energy  

is  flowing  in  her  body  that  has  become  effulgent.  Though  she  stil  wants  to  know  

more  about  the  absolute.  

Bhairava   said   to   the   Devi   that   dissolution   into   the   absolute   is   nothing   else   but  

immersing   the   upper   cakra   in   the   realm   of   pure   existence.   “When   one   realizes  

this  dissolution,  one  can  see  the  animate  and  inanimate  entities  and  arrive  at  the  

state  of  Union  (beyond  duality)”….    Then,  one  is  always  in  the  state  of  equipoise  

of   mind   (samacitta)   and   established   in   the   cakra   of   bones   (asthi   cakra).   One’s  

body   remains   as   firm   as   a  diamond   (vajra)   and   there   is   no   destruction.   The   body  

becomes  as  imperishable  as  the  absolute.  

 
                                                                                                               
38  Some  texts  extend  the  number  of  Siddhis  until  sixty-­‐four.  
 Patala  XVI  

This  chapter  expands  the  discussion  of  the  oneness  of  creation  and  dissolution  as  

the   ultimate   reality   that   symbolically   is   being   represented   by   Matsyendrnatha,  

the  Lord  of  the  fish.    

Here  is  found  the  legend  of   Matsyendranatha  and  the  handling  of  the  knowledge.  

First,   the   teachings   are   lost   through   the   behaviour   of   Vatuka   (in   this   case   the  

name   symbolizes   a   young   man   or   a   knowledge   that   is   given   too   soon   to   the  

disciple   who   doesn’t   know   how   to   handle   it   and   throws   it   into   the   sea).     A   fish  

swallows   the   book   of   knowledge.   This   event   appears   as   a   metaphor   for   a   new  

time  of  gestation  in  the  womb  (the  belly  of  the  fish)  in  order  to  be  reborn  in  the  

right  moment.  The  first  to  receive  this  knowledge  is  not  a  Brahmin  but  a  lower  

caste,   a   fisherman.   In   the   story   as   it   is   narrated   in   the   KJN,   Bhairava   become   a  

fisherman  in  order  to  recue  the  book  of  knowledge.  (This  episode  of  the  legend  

has  been  commented  on  several  works  and  given  many  interpretations39.)  

After   the   knowledge   is   “reborn”,   Vatuka   is   no   longer   a   young   man   but   appears  

now   as   powerful   Bhairava.   Vatuka   changes   his   role   from   the   unwise   one   to  

become   the   protector,   the   destroyer   of   obstacles,   the   result   of   the   union   of   the  

                                                                                                               
39  P.C.  BAGCHI,  Kaulajñana-­nirnaya,  and  some  minor  texts  of  the  school  of  
Matsyendranatha,  Calcutta  1934;  V.W  KARAMBELKAR,    Matsyendranatha  and  his  
Yogini  Cult,  Indian  Historical  Quarterly  XXXI,  pp.  362-­‐374,  1985;  Vidhya  DEHEJIA,  
Yogini  Cult  and  Temples  pp.79,  1986;  Mark  DYCZKOWSKI,  
Manthanabhairavatantram,  The  legend  of  Matsyendranatha,  Vol.  II,  page  318;  
David  Gordon  WHITE,  The  Alchemical  Body,  chapter  8,  pp.  222,  Charting  the  
Subtle  Body:  the  Legends  of  Matsyendranatha,  The  University  of  Chicago  Press,  
1996;  ABHINAVAGUPTA,  Tantraloka;    Shantilal  NAGAR,  Yogini  shrines  and  
Saktapithas,  Vol.  IV,    pp.  33-­‐34,  Delhi  2006;  H.C.  DAS,  Tantriscism,  A  study  of  the  
Yogini  cult,  pp.  23,  Sterling  Publishers,  1981;  Devangana  Desai,  Khajuraho,  The  
Religious  Imagery  of  Khajuraho,  Franco-­‐Indian  Research  Pvt  Ltd,  Mumbai,  1997,  
Stella  Dupuis,  In  the  belly  of  the  fish,  Pilgrims  Publishing,  Varanasi  2010.  
energy  of  Bhairava  and  the  Devi.    

Patala  XVII  

Once   again   it   is   said   in   the   KJN   that   the   Yogini   Kaula   knowledge   belongs   to   an  

oral   tradition   that   should   descend   from   one   ear   to   another.   (From   one   person  

who   has   received   and   experienced   it   to   another   who   -­‐through   initiation   and  

follow  up-­‐  is  already  capable  of  hearing,  understand  and  experience.)  

The   chapter   continues   with   the   explanation   of   the   Atman,   the   soul.   Bhairava  

explains  that  which  maintains  the  soul  (Atman)  in  the  body  is  the  Hamsa.  “It  is  

what  draws  everything  from  manifest  to  the  un-­‐manifest  state”.  (27)  

“O   dear   one,   the   natural   principle   (sahaja   tattva),   which   is   as   steady   as  

water   in   a   carafe,   is   stationed   in   the   heart.   It   can   be   compared   to   a   stalk   of   lotus,  

it   is   neither   being   or   not   being;   it   is   neither   meditation   nor   lack   of   meditation.   It  

is  omniscient  and  omnipresent,  freely  vibrates  above  and  below  and  plays  as  in  

the   self   as   well   as   in   the   non-­‐being.   O   Devi,   knowing40   this   truth   (tattva)   one  

becomes  free  from  bondage  of  the  cycles  of  birth  and  death”.  (19-­‐21)  

“One  should  know  the  characteristics  of  Hamsa  by  placing  the  ears  in  the  

heart41.   The   transcendental   sound   contains   the   higher   and   lower   vibration   of  

sounds  and  is  stationed  in  the  cakra  of  the  throat”42.  (22)  

These   four   verses   have   theoretical   and   empirical   explanations   about   the  

most  refined  principles  on  the  understanding  of  the  manifestation  of  life.  At  the  
                                                                                                               
40  Knowing  in  this  text  is  based  on  empirical  knowledge,  not  in  the  intellect.  
41  Feeling  the  vibration  of  the  breath  or  mantras  in  the  region  of  the  heart  
42  From  there  the  sounds  (of  creation)  come  out  to  the  level  of  expression.  
end  of  the  chapter  is  found  the  glorification  of  the  Guru  who  is  a  realized  soul,  the  

essence   of   Yoginis,   Siddhas,   Viras   (heroes)   and   Matrkas   because   through   his  

throat  comes  this  great  knowledge.    

Patala  XVIII  

This  chapter  is  extremely  esoteric.  It  deals  with  another  initiation  of  the  sadhaka,  

preparing   his   mind   and   body   to   receive   the   siddhi-­‐techniques.   The   sadhaka  

should  perform  a  Puja  (ceremony)  to  his  teacher  at  the  right  moment  and  in  the  

right  way.  Then,  the  knowledge  should  be  given  orally  “from  mouth  to  mouth”.  It  

seems  that  the  rituals  and  previous  teachings  were  a  preamble  for  the  sadhaka  to  

become  a  siddha,  a  Master  in  the  Yogini  knowledge.  

Once   again   it   is   important   to   have   in   mind   that   when   it   comes   to   rituals   the  

Tantras  used  a  very  symbolic  lexicon  that  was  difficult  to  understand.    

Patala  XIX  

After   the   preceding   rituals   and   teachings   the   word   sadhaka   (practitioner)   seems  

to   be   replaced   by   the   title   siddha   (a   perfect   being),   and   the   practices   deal   with  

the   identification   with   the   group   of  Yoginis   as   forces   of   the   micro   cosmos   (body)  

and  macro  cosmos  (universe).  

Patala  XX  

The   main   theme   of   the   twentieth   chapter   is   the   energy   Sakti   that   flows   in   a  
realized  person  who  is  also  called  Sakti  or  hero.    The  title  of  hero  is  given  to  the  

practitioner   that   has   accomplished   something   extraordinary.     Like   going   into  

battles  against  the  inside  demons  (fear,  anger,  jealousy,  etc),  and  defeated  them.  

Like   in   all   the   legends,   the   hero   has   received   support   from   a   wise   person   to  

achieve  this  quest.  Then,  the  path  of  non-­‐duality  will  be  open.    

Through   the   regular   practice   of   the   siddhis,   the   energies   become   one   and   the  

experience  of  non-­‐duality  will  be  stablished.    

“After  knowing  that  the  Sakti  originated  in  the  body,  one  becomes  united  with  

the  Sakti.”  (20-­‐21)  

“Having  knowledge  and  full  consciousness,  being  endowed  with  the  practice  of  

the  experience  of  non-­‐duality  and  having  devotion  to  the  Kaula  tradition  are  the  

characteristics  of  a  hero  (vira)”.  (22)  

Patala  XXI  

After   an   enumeration   of   different   schools,   the   text   says   that   there   are   no  

restrictions   if   the   Yogi   merges   into   the   knowledge.   “Whatever   the   Yogi   may   be,  

he   should   take   refuge   in   the   knowledge.   Thus   the   schools   of   Kula   have   been  

described  in  the  Jñananirnaya.”  

“On  the  full  moon,  or  the  new  moon  night,  on  the  eighth  or  the  fourteenth  lunar  

day   (tithi),   one   should   offer   the   nectar   of   immortality   (amrta)   containing  

Vajra43.   By   touching   the   limbs,   one   should   offer   oneself   (sajiva44)   as   fish45,  

                                                                                                               
43  The  meaning  of  Vajra  in  this  context  is  rather  obscure;  it  could  be  associated  
flesh46,   wine47   and   <animal>   sacrifice48.   The   preceptor   (acharya)   should  

explain  <this  practice>  without  hesitation.  There  is  no  <restriction  about  time>  

according  to  the  moon  and  stars  (tithi)  and  (naksatra49)”.  This  verse  discusses  a  

specific  symbolism  given  to  the  offerings  (meat,  wine,  fish,  etc).  In  this  case  those  

offerings   seem   to   be   associated   with   parts   of   the   body   that   should   be  

surrendered  to  the  experience.  It  also  seems  that  if  this  surrendering  takes  place  

one   goes   beyond   the   prescriptions   of   following   any   calendar   as   it   is   usual   in  

traditional  worshiping.    

Patala  XXII  

Candradvipa   is   named   in   every   chapter’s   colophon   as   the   place   where   the  

knowledge   of   the   Yogini   Kaula   is   reavealed.   It   seems   that   Matsyendrnatha  

received  the  knowledge  of  the  Yoginis  in  Candradvipa  (the  transcendental  state)  

and  developed  the  Yogini  path  in  Kamarupa  (the  place  of  senses).    

                                                                                                               
with  the  idea  of  “strong  pure  energy”,  “concentrated  energy”  or  “the  essence  of  
life”.    
44  Sajiva  =  Having  life  
45  It  could  be  also  “to  offer  alive  fish”.    In  some  tantric  works,  the  fish  represents  
“the  mind”;  this  expression  could  symbolize  the  offering  of  the  alert  mind.  
46  Meat,  mamsa,  is  one  of  the  elements  of  the  body.  
47  Madya,  wine,  an  intoxicating  liquor.  Just  like  the  liquor  gives  a  kind  of  
euphoria,  the  “wine-­‐energy”  could  be  the  symbol  of  the  awaking  of  the  energy  in  
the  cakras.  
48  Many  tantric  comments  take  the  5Ms  literary  and  consequently  the  
practitioners  use  madya  (wine),  matsya  (fish),  mamsa  (flesh-­‐meat),  maythuna  
(coitus)  and  mudras  in  their  sadhana.    Animal  sacrifices  are  common  in  some  
Kali  and  Devi  temples  in  Assam.  Bengal  and  Nepal.  The  animal  sacrifices  appears  
in  many  holy  scripts  around  the  world  as  reminiscences  ancestral  rituals  but  in  
the  case  of  the  KJN  I  interpreter  this  sentences  as  symbols  of  much  more  esoteric  
practices.          
49  Naksatra  =  Constellation  
As  previously  mentioned,  in  the  Yogini  path  the  body  -­‐  with  its  senses  and  mind  -­‐  

is  not  denied  but  used  to  develop  the  natural  powers  (siddhis)  and  through  them  

achieve  the  goal  of  reaching  the  non-­‐dualistic  state.  

“Now,  the  thick  veil  of  ignorance  is  destroyed  and  the  extensive  tree  of  the  cycle  

of  birth  and  death  (samsara)  has  been  felled.  The  net,  like  fetters  of  the  darkness  

of   ignorance,   is   removed   and   the   overcast   doubts   are   dispelled.     There   are   a  

hundred   and   fifty   million   <varieties   of   knowledge>,   which   are   called  

jñananirnaya.  Among  all  these,  the  essence  has  been  churned  out  in  the  form  of  

this  Sastra  in  Kamarupa  and  established  in  every  home  of  the  Yoginis.  “    

“This   esoteric   knowledge   (vijñana)   is   according   to   the   samayacara50   and  

<distinct>  from  the  dualistic  path”.      

Patala  XXIII  

The   Yoginis   seem   to   be   the   enrgy   that   carriers   of   the   vital   force   in   the   body   or   in  

the   cosmos   that   protect   against   any   disturbance.     When   all   the   energies   in   the  

body  are  stimulated,  the  body  will  be  beyond  any  ailment.    Every  man  or  woman  

who  realizes  this  is  a  hero  or  a  Yogini  and  should  be  respected  as  such.    

Patala  XXIV  

“Devi  said:  …  I  have  achieved  power  over  the  gods  (suras)  and  demons  (asuras).  I  

                                                                                                               
50  Samayacara  =  Moving  (ya)  Proceeding    (cara)  complete,  entire  (sama)  
Proceeding  to  the  state  of  absolute  (non  dualistic).    
have   learned   the   knowledge   of   the   Mahakaula   and   Kulakaula   and   you   have  

destroyed  the  spell  of  darkness  of  illusion  and  ignorance  that  creates  the  cycle  of  

birth   and   death   (samsara).   I   have   also   obtained   the   highest   liberation   that   is  

most   difficult   to   achieve   in   the   world.   Now   please   tell   me   again   the   method   of     of  

the  siddhas  within  the  body.  

Even   though   the   texts   give   an   elaborate   explanation   about   external   worship,   one  

should   not   forget   that   everywhere   in   the   KJN,   the   main   worship   lies   in   the  

spiritual   practice   of   going   inwards,   to   the   cakras   where   the   Yoginis   (energies)  

dwell.  If  one  finds  them,  they  are  eager  to  bestow  boons,  i.e.  to  give  the  siddhis.  

“One  who  meditates  on  them  becomes  immediately  equal  to  them.”