Etymology and Meaning in Siddha Dharma

The term Ḍākinī (Sanskrit: डाकिनी) originates from the Sanskrit word Ḍāka (Sanskrit: डाक).  However, the etymological connection between Ḍākinī and Ḍāka is not straightforward. In spiritual contexts especially in Siddha Dharma, it refers to a male entity akin to the Ḍākinī. The word Ḍāka, when interpreted in the context of Ḍākinī, is sometimes associated with the concept of हरण (haraṇa), which generally means ‘seizure’ or ‘taking away.’

In this context, Ḍākinī can be understood as an embodiment of dynamic energy or shakti that ‘seizes’ or ‘captures,’ though not in the literal sense of physical taking. Unlike the conventional notion of हरण, which implies the removal of something from its original place, the ‘seizure’ attributed to the Ḍākinī (and by extension, to the Ḍāka) is more auspicious and benevolent, representing the transmission or duplication of spiritual knowledge or energy. Thus, if a Ḍākinī were to ‘take’ something like knowledge or a spiritual attribute, it would not result in its absence from the source; rather, it is akin to creating a ‘copy’ or facilitating its spread, thereby multiplying its presence.

This interpretation emphasizes the role of Ḍākinīs in spiritual practices as carriers and transmitters of wisdom and energy, rather than as entities that deprive or diminish.

Additionally, the concept of हरण (haraṇa) in relation to Ḍāka and Ḍākinī reveals another dimension of their benevolent nature within spiritual practices. This notion extends beyond the mere transmission or duplication of spiritual knowledge. In Siddha Dharma, Ḍākinīs (and Ḍākas) are believed to possess the power to ‘take away’ or ‘absorb’ the accumulated sins or negative karma of individuals. This aspect of हरण symbolizes a profound spiritual cleansing, a transformative process where the Ḍākinīs actively participate in alleviating spiritual burdens.

In this way, the ‘seizure’ or ‘taking’ performed by Ḍākinīs and Ḍākas is seen not as an act of deprivation but as a compassionate act of liberation. By ‘removing’ negative energies or impurities, they facilitate spiritual growth and enlightenment. This interpretation highlights the multifaceted role of Ḍākinīs and Ḍākas in spiritual traditions, embodying both the transmission of wisdom and the alleviation of spiritual obstacles.

Maha Siddha Ishaputra explains that Ḍākini shaktis are inherently independent and unrestrained energies. These energies exist in women in a latent or potential form by nature.

Origin of Ḍākinī

The origin of Ḍākinīs is a complex and multifaceted concept in Siddha Dharma. According to Siddha Dharma teachings, Ḍākinīs are considered companions of Goddess YogaMaya and are associated with various manifestations of Shakti.

Ḍākinīs are revered as the companions of Goddess YogaMaya in Siddha Dharma. In this Siddha Dharma, Maha Siddha Ishaputra informs us that when Kāla (time) manifested, it contained within itself numerous kalās or facets that determine the speed and flow of time, as well as moments of stillness or dissolution. These kalās are profoundly intricate, and human understanding of them remains limited.

Among the Ḍākinīs, there are those known as guhya ḍākinīs, signifying hidden or secret ḍākinīs about whom little is known. These ḍākinīs are said to have manifested even before the emergence of time itself and hold the power to dissolve time.

In one account within Siddha Dharma, Maha Siddha Ishaputra shares insights about events preceding the creation. At that time, Bhagwāna Svacchanda Bhairav Shiva existed beyond all forms of existence. It was during this phase that Shiva manifested Shakti from within, known as Ati Kālā or supreme darkness. This form of Shakti is considered the primal Ḍākinī, and from her, all other ḍākinīs are believed to have originated.

Another account involves Ma Parvati, who, while receiving tantra lessons from Shiva at Kailasha, manifested her Kālī form. This manifestation gave rise to diverse forms of light, from which Krityā and Ḍākinī are said to have emerged. Ati Kālā first manifested during the creation of the universe, and later, this form manifested as Sati and Pārvatī.

In some interpretations within Siddha Dharma, it is believed that all Ḍākinīs are manifestations of RomKūpa (body hair), symbolizing the first manifested Shakti, Ati Kālā, or supreme darkness. However, other siddhas hold the belief that Ḍākinīs are companions of the goddess.

Ḍākinīs are often associated with the divine manifestations that occur when Goddess intervenes to stop the atrocities of asurās (demons). They are also present during the worship and practice of the das mahāvidyās (ten great goddesses).

Classification of Ḍākinī Kula Maṇḍala

In Siddha Dharma, Ḍākinīs are venerated as divine beings, akin to goddesses. They are regarded as a distinct class or yoni, separate from other celestial entities such as Devīs (goddesses) and Apsarās (nymphs). These beings are collectively known as the Ḍākinī Kula Maṇḍala, which signifies the assembly or circle of Ḍākinīs. Each Ḍākinī within this grouping adheres to their own tradition and embodies unique attributes and qualities.

The Ḍākinī Kula Maṇḍala encompasses seven primary ḍākinis and their male counterparts or ḍāka:

Each of these Ḍākinī have their own diverse manifestations.

The sixteen forms of Ḍākinīs are elaborated more in the section titled Kinds of Ḍākinī

Although the seventh type, Hiraṇya Sāmrāgyī, does not include Ḍākinī in her name, she is classified under the supreme category of Parmā Ḍākinī. And her male counterpart is Hiraṇya Gotra. Here Gotra implies source.

The concept of हरण (haraṇa) varies across different lokas (realms) in the cosmos, each with its distinct beings and qualities. Consequently, the manifestation and impact of हरण by the Ḍākinīs differ according to the realm.

Some Ḍākinīs reside in the seven lower realms or adholokas. The adholokās are are

अतल (Atala), वितल (Vitala), सुतल (Sutala), तलातल (Talātala), महातल (Mahātala), रसातल (Rasātala), पाताल (Pātāla)

Ḍākinīs dwelling in the lower realms are referred to as “निकृष्ट डाकिनी” (Nikriśṭha Ḍākinīs) or “निम्न डाकिनी” (Nimn Ḍākinīs). They do not hold a place of reverence or serve as objects of worship or invocation, which is why they do not belong to specific kulās or categories. In various Hindu scriptures, such as the Purāṇas, these Ḍākinīs are often depicted with negative characteristics and attributes.

Conversely, the Ḍākinīs residing in the upper realms or lokas are categorized as mentioned above. This implies that in Bhu loka we find Ḍākinī, in Bhuvar loka there is Rākinī, in Svah loka resides Lākinī, in Maha loka one finds Kākinī, in Jana loka there is Hākinī, in Tapa loka resides Śākinī, and in Satyaloka, we encounter Hiraṇya Sāmrāgyī.

It is one shakti Ḍākinī but the nature of Ḍākinī changes in different loka and that is why they are called with different names. So one cannot just invoke or worship only one realm ḍākinī and think that covers all. One has to approach them as per their respective realm. For example in bhu loka where we are residing, ḍākinī reside in nature, under earth, in water, in space and they can be practically anywhere.

Kulā Ḍākinī Yantra Manḍala

For sādhanā of ḍākinis, one has a sacred geometric yantra known as kulā ḍākinī yantra manḍala. Unlike common yantras with bhupur,  kulā ḍākinī yantra manḍala is a circular manḍala without a bhupur.  Although individual ḍākinī have their own yantras, but this kulā ḍākinī yantra manḍala is a combined yantra of all ḍākinīs. kulā ḍākinī yantra manḍala has its own unique ritual system that one learns in Kulāntaka Pīṭha.

Understanding the Worship of Ḍākinī Shakti

The worship of Ḍākinī Shakti in spiritual practices stems from their unique role in imparting knowledge. Unlike human categorizations of information as good or bad, moral or immoral, Ḍākinīs provide knowledge that transcends these human-imposed distinctions. This results in the delivery of raw, unfiltered knowledge. While Ḍākinīs themselves may not possess extensive knowledge innately, they acquire it through the power of हरण (haraṇa), drawing wisdom from their realm to bestow upon seekers.

For instance, if one inquires about water from a water Ḍākinī, the response would encompass all aspects of water – its origin, composition, properties, and everything related to it, without human biases or moral judgments.

The power of Ḍākinī Shakti is both potent and significant. They are often perceived as embodying a form of ‘negative’ energy, not because they are harmful, but due to their impartiality in knowledge transmission. They do not distinguish between right and wrong or moral and immoral. For example, if asked about destroying an enemy, a Ḍākinī would provide a straightforward answer, devoid of moral commentary. This is in contrast to deities like Devīs or Devtās, who tend to offer guidance that includes considerations of right, wrong, and potential consequences. A Devī or Devtā might advise on the changing nature of relationships or the repercussions of destructive actions. However, Ḍākinīs refrain from such ethical evaluations, focusing solely on the factual response to the query.

Ḍākinī and Kula Kunḍalinī

In the yogic philosophy, the adage “यथा ब्रह्माण्डे, तथा पिण्डे” (Yatha brahmande, tathā piṇḍe) holds significant meaning. It translates to “As is the macrocosm, so is the microcosm,” suggesting that the individual (piṇḍa, or microcosm) mirrors the entire universe (brahmāṇḍa, or macrocosm). This principle implies that everything existing in the cosmos can also be found in a smaller scale within each individual.

This concept extends to the system of seven chakras, where each chakra is associated with a specific Ḍākinī. These Ḍākinīs represent various aspects of Kunḍalinī shakti within the body:

Kinds of Ḍākinī

Ḍākinī have sixteen forms. These forms are classified under four kinds of ḍākinīs.

Nikriśṭha Ḍākinīs

निकृष्ट डाकिनी  or Nikriśṭha Ḍākinīs whose rituals and worship is forbidden by Siddhas as they are harmful for human beings. They reside in lower seven realms. Each realm has sixteen Ḍākinī . But since siddhas have stopped their rituals, we will not list them here.

Deva Ḍākinī

Deva  Ḍākinī देव डाकिनी  have nature just like goddesses or devī. They are also known as Shuddha Ḍākinī. They are sātvik Ḍākinī. One uses refined offerings in rituals like flowers, essential oils, incence dhūpa , dīpa etc.

Deva Ḍākinī  have their tantra sadhana , mantra sadhana and also yoga sadhana through dhyāna meditation.  They are companions of  gods and goddesss in himalaya and even accomplish or enable works of devī devtā. So when one does sadhana of these deva Ḍākinī then one obtain knowledge of devī devtā .

The four mahā siddhās who are known as founder siddhā of dev dākinī sadhanā tradition are listed in the table below. They have obtained the knowledge from Shiva Svacchanda Bhiarava Mahadev himself. They have taught who are the sixteen Deva Ḍākinī, why one should do sadhana of these Deva Ḍākinī , what is the benefit of worshipping them.

The sixtīn  Deva Ḍākinī  are

Ucchiṣṭha Ḍākinī

Ucchiṣṭha implies impure. Ucchiṣṭha ḍākinī are tantra aghora and vāma mārga ḍākinīs. They are considered to be of medium level and not so high level.  They are of ferocious nature. They  have potency for inflicting suffering and harming.  However for the practitioners they are benevolent and protects them. Ucchiṣṭha ḍākinī protects and helps her sādhaka or practitioners but can harm others. Therefore there is a strict guideline to only do their sādhanā only after taking permission from guru and the sādhanā is to be performed under the guidance of guru of Ucchiṣṭha  tradition or kula.

The four mahā siddhās are

Ucchiṣṭha ḍākinī are also sixteen in number.

Kāla Ḍākinī

Kāla Ḍākinī are companions of Mahākāla Shiva Svacchanda Bhairava. Just like Vīra Bhadra and Bhadra Kālī manifested from shiva  dreadlocks or jaṭā, these sixteen Kāla Ḍākinī also reside in his dreads.

Mahasiddhā are

Sixteen Kāla Ḍākinī  are

Since we do not do sadhanā of Nikriśṭa ḍākinī, one first does the sadhana of these three ḍākinīs, Deva Ḍākinī, Ucchiṣṭha Ḍākinī and Kāla Ḍākinī.  Then one can do sadhanā of Rākinī, Lākinī, Kākinī, Hākinī and Śākinī.

In the end only Hiraṇya Sāmrāgyī remains who is at the top and the rest of the ḍākinīs are her manifestation.

Hiraṇya Sāmrāgyī

The term “Sāmrāgyī” signifies the sovereign power or supreme authority, often associated with the goddess. In the context of “Hiraṇya Sāmrāgyī,” the word “hiraṇya” carries a figurative meaning, representing the best or most refined qualities. Therefore, “Hiraṇya Sāmrāgyī” refers to the supreme ḍākinī, who is none other than Kurukullā.

Typically depicted in red, Kurukullā takes on a distinct form as “Hiraṇya Sāmrāgyī.” In this manifestation, she is visualized as a ḍākinī seated upon a golden lotus, adorned with a radiant golden complexion, dressed in resplendent golden garments and jewelry, and holding a golden bow and arrow.

Hiraṇya Sāmrāgyī represents the ultimate or Parmā Ḍākinī, while the remaining six ḍākinīs are considered her various forms. To approach the sādhanā (spiritual practice) of Hiraṇya Sāmrāgyī, it is essential to first acquaint oneself with the six forms of ḍākinī through their respective sādhanās.

Kśetra Ḍākinī

According to the Siddha Kurukulla Tantra, there are other ḍākinīs who are referred to as ḍākinīs inhabiting specific small areas or realms. These ḍākinīs are often enlightened female masters who, after their physical death, do not attain liberation but instead take on another realm or yoni, continuing to exist in their particular designated area. While they may not possess immense power like the higher ḍākinīs, they do possess siddhis (spiritual powers) and abilities that can be obtained by tantriks or practitioners through the performance of their sādhanā (spiritual practice).

These ḍākinīs exercise control and authority over their fixed regions, and they may dwell alone or occasionally alongside their male counterparts, known as Ḍākas. These local ḍākinīs play a unique role in the spiritual landscape, offering practitioners opportunities to access specific powers and wisdom associated with their respective areas of influence.

 

Vidyā Ḍākinī

There are some supreme Mahāshaktīs, upa mahāshaktīs and many important goddesses in whom certain Ḍākinī devīs reside hidden in them. One such Ḍākinī devī is Timirāntakarī Ḍākinī devī. Timirāntakarī Ḍākinī resides hidden in hairs of Goddess Kālarātri which is the seventh form of Maa Durgā. There are many such hidden upa Ḍākinīs which hold a very important place in himālayan Shāminism tradition. There is description of many such hidden Ḍākinī devīs in himālayan Siddha Tantra.

Apara Jayantī and Ḍākinī Manifestation

According to Siddha Dharma, the ḍākinī is believed to have first manifested on the sacred day of Apara tithi (the “Apara” eleventh lunar day). It falls on the eleventh day of the Krishna Pasha of the Jyestha month.

This day is revered as Ḍākinī Jayantī, commemorating her appearance in the world. The moment of her manifestation is said to be at sandhyā godhūli velā – the twilight hour at dusk when day and night meet – an especially auspicious time for invoking ḍākinī energy in nature. 

Devotees observe Apara Jayantī with special pūjā (ritual worship), and intensive meditation dedicated to the ḍākinī. As evening falls on this jayantī, practitioners begin ḍākinī-centered sādhanā (spiritual practice), often maintaining a vigil through the night. It is common in the tradition to continue meditation and mantra recitation past midnight, extending up to around 3:00 AM. This prolonged nighttime worship is believed to align the sādhaka with the powerful presence of the ḍākinī as it descends at that hour. The observance typically concludes with early-morning yoga and dhyāna (meditative contemplation) at dawn.

The Eight Ḍākinī Nāḍīs

Within the subtle body, Siddha Dharma identifies eight special nāḍīs (energy channels) associated with ḍākinī shakti. These are distinct from the well-known principal nāḍīs (such as iḍā, piṅgalā and suṣumnā) and are said to run upward into the brain, connecting the practitioner’s consciousness to ḍākinī energy. Through dedicated ḍākinī-sādhanā, these eight channels gradually “awaken,” allowing the vital force to flow into higher centers of awareness.

Yogic practitioners work with the eight ḍākinī nāḍīs to expand consciousness and achieve heightened states of perception. When energized, these channels enhance one’s intuitive insight, spiritual vision, and receptivity to subtle energies. In practice, mantra repetition, prāṇāyāma, and visualization techniques focused on each nāḍī are used to activate them. Mastery of the ḍākinī nāḍīs is said to unlock latent mental and spiritual potentials – as each channel opens, the practitioner experiences a corresponding expansion of awareness or siddhi (ability), leading to profound inner clarity and supranormal insight.

Ḍākinī, Kuṇḍalinī, and Yogic Practice

Within the Kula Kuṇḍalinī system of tantra, ḍākinīs play a pivotal role that is sometimes misunderstood by outsiders. Because ḍākinī energies can manifest in fiercely potent ways, some traditions misinterpret their aggressive nature as something negative or dangerous. 

In truth, the ferocity of a ḍākinī’s power is not malevolent – it is an intense form of Shakti meant to aid rapid transformation – but if a practitioner is unprepared or imbalanced, that intensity can be overwhelming. 

It has been observed that if a practitioner has latent tendencies, then by engaging deeply in ḍākinī-sādhanā may begin to exhibit heightened aggression, or sensuality, essentially mirroring the untamed aspects of the ḍākinī force. 

In some renunciate traditions, it is believed that if a sadhu or practitioner associates with a woman or even a Rishi being tempted by an apsara, then their penance or tapasya is broken and they have to start again. But for practitioner of ḍākinī sādhanā, this is not applicable as they are empowered by the fierce ḍākinī force which keeps their penance tapasya intact. This stems from the fact that Dakini sadhana is not devoid of bhoga and indulgences.

Himalayan siddhas of the Siddha Dharma lineage openly engage in ḍākinī sādhanā. By doing ḍākinī sādhanā, even by engaging in bhoga and sensual indulgences of life, the practitioner remains ūrdhva retas (upward channeling of vital fluid/energy) . 

By maintaining ūrdhvaretā discipline – sublimating sexual energy and preserving it for spiritual ascent – practitioners transmute the raw intensity of the ḍākinī into heightened awareness even while engaged in base instincts including aggressive or sensual tendencies. 

The traditionally while and untamed nature of ḍākinīs is harnessed as a vehicle for yogic breakthrough, rather than being seen as a negative force.

Philosophical and Controversial Aspects

Ḍākinī worship has often been a subject of debate and misunderstanding in wider circles of spirituality.

Yoga has yoga etiquettes but Dakinis are free spirited, unrestrained and do not have fixed etiquettes. There is nothing right or wrong for them and it all depends on the situation. Dakinis says that all situation is created in Maya and one has to adapt to the situation to thrive. They even encourage to become negative if situation demands. This is the reason Siddhas had a tricky time to place them in devi, devta or bhoota, preata. When they saw the grace and wisdom of Dakinis who can bestow liberation or moksha and understood her philosophy darshana then they venerated Dakinis as goddesses.

Dakinis are ferocious in nature. They are compassionate to their devotees but cruel against their enemies. 

Sincere tantra practitioners with in depth knowledge know Dakinis as Devis or goddess but beginner practitioners with shallow tantra knowledge often misjudge and come to false conclusion in their confused understanding of fierce and unrestrained energies of Dakinis.

One common misconception is that all ḍākinī-sādhanā falls under vāmamārga, the left-hand path of Tantra. The Siddha Dharma tradition emphasizes that the ḍākinī Marg is adaptable and not bound to a single tantric mode. There are equally sāttvika approaches to ḍākinī worship that are reverential and pure, involving fruit offerings, flowers, and meditative techniques in line with right-hand path principles. 

In essence, ḍākinī-sādhanā transcends the binary of left-hand vs. right-hand paths – it can be practiced through different methodologies depending on the practitioner’s level and intent. The key is the mindset and guidance under which the worship is performed. 

A well-trained practitioner under a realized guru will know when a vāmamārga method is appropriate and when to employ a more sattvik approach. Thus, it is inaccurate to classify the entire tradition as “black magic” or morally illicit; it is a nuanced practice that spans the spectrum of tantric philosophy.

Another philosophical aspect is the observed influence of ḍākinī energy on the human mind. The intense shakti of a ḍākinī tends to amplify whatever qualities exist in the practitioner’s consciousness. For an unprepared individual, this might mean that latent desires become heightened – for instance, one might experience surges of sensuality, ambition, or emotion when invoking a ḍākinī. Conversely, in a yogi who has cultivated self-discipline and purity, the same ḍākinī invocation can lead to heightened focus, courage, or spiritual fervor. In other words, the ḍākinī acts as a mirror and catalyst, bringing one’s inner state to the surface. This dual potential has led some to warn that ḍākinī practices could lead one “astray,” while in reality it is one’s own intentions that determine the outcome. When approached with the right mindset, ḍākinī-sādhanā can even be a path of psychological healing. 

As per Maha Siddha Ishaputra, ḍākinī-sādhanā is  open to all kinds of practitioners. If it has elements of penance and sattva, it also has elements of tamas. It also is a path of moksha and also is a path of bhoga. It includes yogic disciplines and also sensual kaam sastra. Even for vikrita mindset or perverted minds which has a distorted or deviated way of thinking. In Siddha traditions, Dakini Sādhanā is sometimes used to “restructure” a vikṛita mindset and remove distortions in thought patterns. Certain rituals and mantras serve to realign mental energies, restoring clarity and balance. A vikṛita mindset is not necessarily negative; rather, it is an unstable or exaggerated state that requires correction and refinement through proper sādhanā and guidance. 

Certain forms of ḍākinī meditation are used therapeutically to confront and dissolve deep-seated fears, traumas, or negative conditioning in the psyche. The fierce compassion of the ḍākinī can shock the mind into clarity, helping a practitioner overcome obstacles like anxiety, attachment, or grief. Even harmful tendencies of some children who end up eating cow dung or mud is seen as a malady that can be cured by a shaman invoking dakini shakti. 

Even today one does Dakini sadhana for brain related disorders. In Siddha Dharma, there are anecdotes of sādhakas who, under the guidance of their guru, engaged in specific ḍākinī practices to cure mental disturbances and attained a newfound balance. Thus, depending on the practitioner’s preparation and guidance, ḍākinī worship can either intensify worldly passions or greatly discipline and heal the mind – the tradition acknowledges this spectrum and trains devotees accordingly.

Ḍākinī Maṇḍala Pūjā and Bhaav Nritya Dance Rituals

Group ceremonies devoted to ḍākinīs – often called Ḍākinī Maṇḍala Pūjā – are elaborate rituals combining mantra, music, and sacred dance. In these rites, practitioners form a circle (maṇḍala) around a central ḍākinī representation and invoke the divine feminine energies with continuous mantra recitations. Offerings (dravyas) are presented to the ḍākinīs as part of the pūjā, special foods, and symbolic items corresponding to each ḍākinī. The atmosphere of the ritual is charged with sound – an ensemble of traditional instruments accompanies the chants. For example, the melody of the shehnāī (a reed wind instrument) and the deep trumpeting calls of the nārasiṅghī (a long copper horn) are commonly used during ḍākinī ceremonies. The droning hum of these instruments, along with damaru, ghanti, drums and cymbals, is believed to please the ḍākinīs and invite them to be present. The music also helps participants enter a trancelike, devotional state.

A unique aspect of ḍākinī gatherings is the performance of sacred dances (ḍākinī nṛtya). There are distinct dance forms dedicated to each of the major ḍākinīs, and each dance serves a specific spiritual purpose. For instance, Rākinī Nṛtya and Hākinī Nṛtya are performed to invoke and celebrate the energies of Rākinī and Hākinī respectively. 

There are ḍākinī and ḍāk dances. So both female and male practitioners perform this dance. Dancers don tantra masks and symbolic costumes to personify the ḍākinīs during these performances. They embody the fierceness of Dakini Shakti.There is an elaborate set of jewels and gems that are studded on the royal rajasic attire of the dancers. 

A dancer’s mask might depict the fierce visage of a particular ḍākinī, and her attire might include ornaments like skull garlands or colored silks that match the iconography of that goddess. These dances are not mere entertainment; they are considered a form of devotional offering and moving meditation. 

Through ḍākinī nṛtya, participants seek to internalize the blessings of the ḍākinī – each dance is thought to transmit the specific boon or siddhi associated with that ḍākinī (be it healing, empowerment, insight, or protection) to all who witness or take part in the ritual.

There are different dances for obtaining wisdom and blessings and there are different dances for materialistic gains and bhoga in the world.

Ḍākinī Temples and Sacred Spaces

Small temples dedicated to ḍākinīs can be found dotted across the Himalayas and other regions where the siddha tradition thrived. These are often modest, hidden shrines than large public temples. 

In Kaulantak Peeth, the ḍākinī temple in the Siddha Dharma tradition is alongside Kurukulla temple in Koala Himachal Pradesh right now. There is one rather of Dakinis and 6 mukha. They contains a unique altar arrangement reflecting the Dakini Kula Maṇḍala. Usually six major ḍākinī mūrtis (statues or images) are installed in a circular layout around a central icon or emblem known as the Sarva Ḍākinī Maṇḍala Chakra. The central chakra (often a yantra or the image of the supreme ḍākinī, e.g. Kurukullā as Hiraṇya Sāmrāgyī) represents the collective essence of all ḍākinīs. Surrounding it, positioned at six points of a circle, are the mūrtis of the primary ḍākinīs – traditionally Ḍākinī, Rākinī, Lākinī, Kākinī, Śākinī, and Hākinī. This spatial arrangement creates a sacred mandala in the temple layout, with the seven ḍākinī forms together embodying a complete cosmos of divine feminine energy.

Rituals in ḍākinī temples are visually striking due to the iconography and attire involved. The deity figures (many of which are wooden or metal idols of relatively small size) are customarily adorned with royal rajasic cloth and jewelry. Each ḍākinī murti may be draped in a cloth of the color associated with her. They are further decorated with garlands, crowns, armlets, and gemstones, presenting them as queens of the sacred space.

During important pūjās, the temple caretakers or tantric shamans priests also adopt symbolic attire. They might wear specific colored robes or sashes corresponding to the ḍākinī being invoked, and sometimes ornament themselves with rudrākṣa beads, bone jewelry, or other tantric insignia to embody the ḍākinī spirit. 

In certain ceremonies, an officiant could even wear a ritual mask or a coronet inscribed with ḍākinī images while conducting the rites, temporarily personifying the ḍākinī as a vessel for her presence. All of these elements – the circular arrangement of mūrtis, the jewel-adorned icons, and the special garments – contribute to an immersive sacred atmosphere. The temple space itself becomes a living maṇḍala, a sacred theater where humans and ḍākinīs meet. 

Devotees report that in such charged spaces, one can palpably feel the shakti of the ḍākinīs, and the boundary between the seen and unseen realms thins during deep worship. These ḍākinī temples thus serve as important spiritual hubs for initiates, where they perform sādhanā, celebrate ḍākinī festivals, and experience the transformative energy of the Dakini Kula first-hand.

Mahā Siddhas of Ḍākinī Kula

They are the key Siddha figures associated with each category of ḍākinī sādhanā  and are credited with establishing or enriching the practices of each ḍākinī. Such information has been preserved through oral tradition and ancient manuscripts.

Source Manuscripts

The Kaulāntaka Pīṭha Siddha Archive has a repository of valuable siddha knowledge and artifacts related to ḍākinīs. It provides insights into the worship, rituals, and practices associated with ḍākinīs in the Siddha tradition.  Under the guidance of Maha Siddha Ishaputra, one is able to decipher and understand these treasures of knowledge.

Among the treasures in its archive are:

Copper Plate: This  includes a copper plate etched with tānkarī lipi (script) bearing the names of ḍākinīs. It features a tantrik iconographic sketch of a ḍākinī, with a maṇḍala drawn at the top. This and other such plates have been traditionally used by siddhas to impart knowledge to their students.

Manuscript – Loka Muktā Ḍākinī Kalpa: This manuscript provides comprehensive information about ḍākinīs and offers detailed instructions for their sādhanā (spiritual practice). It is a valuable resource for those seeking to connect with and understand ḍākinī energies.

Scroll – Ḍarāhī Ḍākinī: This scroll contains information about ḍākinīs, including bīja mantras, mantras, and stutis (prayers). It serves as a guide for practitioners who wish to engage in rituals and invocations related to ḍākinīs.

Kurukullā or Hiraṇya Sāmrāgyī Ratha: The Kaulāntaka Pīṭha possesses a chariot (ratha) and a sacred piṇḍi (shrine) dedicated to Kurukullā or Hiraṇya Sāmrāgyī. These are used in worship rituals and represent the supreme ḍākinī.

Vigraha of Six Ḍākinīs:The siddha archive houses six vigrahas or small rathas representing the six ḍākinīs. These wooden vigrahas are adorned with copper jewelry and feature faces made of copper plates. The hair used for these vigrahas comes from yaks during their seasonal summer haircuts. They are taken out for special occasions and serve as focal points for sādhanā practices. Unlike some devtā rathas with multiple faces symbolizing various attributes, the vigrahas of ḍākinīs have a single face.

Misconception

Maha Siddha Ishaputra provides valuable insights into the nature of ḍākinīs and dispels misconceptions surrounding them. He emphasizes that there is no need to fear ḍākinīs, as fear often arises from ignorance and lack of knowledge. Instead, he encourages individuals to seek knowledge about ḍākinīs, as knowledge is the key to overcoming fear.

Furthermore, Maha Siddha Ishaputra highlights the importance of understanding the ḍākinī shakti and the numerous benefits of engaging in ḍākinī sādhanā. He underscores that ḍākinī sādhanā is always auspicious and beneficial for practitioners.

Additionally, Maha Siddha Ishaputra clarifies the concept of हरण (haraṇa) shakti of ḍākinīs. It is not about taking away or snatching in a negative sense but refers to the ḍākinīs’ unique ability to gather and collect knowledge from various sources. They hold the key to unraveling the mysteries of the universe, making ḍākinī sādhanā essential for those seeking profound wisdom and insights.