Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical manual for the ritual practice associated with the thirty-seven Kulikā goddesses, centering on the transformation of the practitioner's perception of the environment and the body. The work systematically maps the thirty-six yoginīs onto three categories of worldly existence: human professions (such as leather-working and butchery), aquatic animals, and birds. By identifying these forms as transformed manifestations of the sky-goers, the text instructs the practitioner in a complex system of offerings and slayings timed to specific astrological transits and lunar phases. The ritual commitment involves a multi-year practice of mantra recitation and the synchronization of external solar time with internal physiological rhythms, specifically the measurement of breaths (ghatikas). Ultimately, the text seeks to collapse the distinction between the external cosmos—represented by Mount Meru and the charnel grounds—and the internal anatomy, where the body's openings are viewed as the gates guarded by the yoginīs.
Provenance
About this text
An ascertainment of the suchness of the Kulikās, the Kulikamātattvanirṇaya is a treatise belonging to the collection of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Uḍḍiyāna Siddha. It entered the Tibetan tradition through the translation of Atīśa Dīpaṃkaraśrījñāna, and is preserved in the Tengyur, volume ཟ, where it extends over twelve pages. Written in classical Tibetan as the rigs ldan ma'i de kho na nyid nges pa, the work enacts a systematic mapping of the thirty-seven Kulikās. It identifies these figures with various human professions—including leather-workers, wood-sellers, and butchers—as well as animals such as the mongoose, female yak, and various aquatic creatures like the crocodile and tortoise. By associating these forms with the Vajra Ḍākinīs, the treatise provides a technical framework for ritual practice. A scholar or serious reader consults this text today to understand the specific correspondences between the Kulikā goddesses and the worldly environment, as well as the ritual synchronization of external manifestations with the practitioner's perception.
The work is significant for its detailed integration of Indian astrology, breath-counting (pranayama), and the transgressive imagery of the charnel ground. It illustrates the tantric method of transforming mundane or 'impure' worldly identities into divine manifestations to achieve spiritual realization.
Structure
Passages
Section
Description
1-4
Identification of the Kulikās
Lists the thirty-six goddesses and their corresponding human, aquatic, and avian forms.
5-11
Ritual Offerings and Timing
Details the rites of slaying and offering, synchronized with zodiacal transits and lunar phases over a period of three to nine years.
12-14
Temporal and Physiological Correspondence
Explains the relationship between external solar time, the twelve factors of ignorance, and the internal measurement of breaths.
15-17
Cosmological and Anatomical Mapping
Maps the external geography of Mount Meru and charnel grounds onto the internal body and its gates.
Themes
Transformation of the Mundane (2-4)
Astrological and Lunar Timing (6-10)
Internal vs External Time (12-14)
Microcosm and Macrocosm (15-16)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaCompletely Ascertaining the Kulika Goddesses·
In the language of India: Kulikātattvanirnaya-nāma. In the language of Tibet: Rigs ldan ma’i de kho na nyid nges pa (The Ascertainment of the Suchness of the Kulikās). Homage to the Vajra Ḍākinīs!
The thirty-seven Kulikās are explained as follows. The Kulikā Vajravārāhī, as taught in the Root Tantra, is the Vedī Ḍombī. The Ḍākinī is of the śūdra caste. Lāmā is of the kṣatriya caste. Khaṇḍarohā is of the vaiśya caste. Rūpiṇī is of the brahmin caste. Kākāsyā is of the mleccha caste. Ulūkāsyā is of the sweeper caste. Śvānāsyā is of the outcaste caste. Śūkarāsyā is of the neighboring island caste. Yamadaṃṣṭriṇī is of the mountain-dweller caste. Yamadūtī is of the fisherwoman caste. Yamadaṃṣṭriṇī (the Biting Yamadūtī) is of the leper caste. Yamamathani is of the blazing mountain caste. Caṇḍākṣī is of the weaver and loom-weaver caste. Prabhāvatī is of the liquor-seller caste. Mahānāsā is of the leopard-catcher caste. Vīramatī is of the unripe [fruit] caste. Kharvarī is of the bamboo-dancer caste. Rākṣasīśvarī is of the bronze-worker caste. Drumacchāyā is of the jewel-worker caste. Mahābalā is of the iron-worker caste. Mahābhairavā is of the lac-dyeer caste. Vāyuvegā is of the leather-worker caste. Surābhakṣī is of the sesame-worker caste. Śyāmādevī is of the barber caste.
Suvatsā is a leather-worker. Hayakarṇī is a wood-seller. Kākāsyā is a seller of bamboo. Cakravegā is a butcher. Khaṇḍarohā is a porter. Śauṇḍinī is a churner. Cakravarmiṇī is a dancer. Suvīrā is a dyer. Mahābalā is a fish-seller. Cakravartinī is a potter. Mahāvīryā is an astrologer. These, in their respective order, are those who enjoy external things and enjoy them on the appropriate days. The Blessed One taught that, for the sake of accomplishing worldly siddhis through the collection of activities, one should first perform the ritual of worship to those messengers of the families. Now, the samaya-messenger goddesses are explained by means of their transformed forms: here, the family-consort Vajravārāhī is the transformer of all forms. Vajraḍākinī is a female dog. Lāmā is a female horse. Khaṇḍarohā is a female elephant. Rūpiṇī is a cow. Caṇḍākṣī is a female sheep. Pracaṇḍā is a female goat. Prabhāvatī is a female deer. Mahānāsā is a female donkey. Vīramatī is a female pig. Kharvarī is a female camel. Rākṣasī is a forest fox. Drumacchāyā is a forest lioness. Kālarātri is a rhinoceros. Mahābhairavā is a tigress. Vāyuvegā is a female hermit.
Surābhakṣī is the mongoose. Śyāmādevī is the female yak. Atiśyāmā is the female wolf. Aśvakarṇī is the otter. Kākāsyā is the female cat. Mahācakravegā is the kumbhīra crocodile. Khaṇḍarohā is the cowrie shell. Madanā is the śiśumāra crocodile. Cakravarmiṇī is the female fish. Mahāvīryā is the makara crocodile. Mahābalā is the smallest tortoise. Cakravartinī is the female tortoise. Mahābalā is the conch shell. Kākāsyā is the monitor lizard. Ulūkāsyā is the female rat. Śvānāsyā is the buffalo. Śūkarāsyā is the female monkey. Yamadaṃṣṭriṇī is the female wild ox. Yamadūtī is the śilākī creature. Yamadaṃṣṭriṇī is the śitaka bird. Yamamathani is the female lizard. These are the goddesses’ samaya forms, which are the complete transformations of the forms of those dwelling on land, those dwelling in water, and those dwelling in the forest. When yogins recognize those respective natural forms, they will attain the accomplishment of the thirty-six yoginīs. Now, the complete transformations of the forms of those who move through the sky are explained. Here too, the Kulinī Vajravārāhī herself transforms into the forms of all of them. Among them, Vajraḍākinī is the swallow. Lāmā is the parrot. Khaṇḍarohā is the śarika bird.
Rūpiṇī is the kokila bird. Pracaṇḍā is the lāva bird. Caṇḍākṣī is the pigeon. Prabhāvatī is the female crow. Mahānāsā is the sparrow. Vīramatī is the ruddy sheldrake. Kāminī is the goose. Rākṣasī is the chakravāka bird. Drumacchāyā is the kodhi bird. Mahābhairavā is the female osprey. Vāyuvegā is the ḍākinī bird. Surābhakṣī is the female hawk. Śyāmādevī is the bunda-cilika bird. Subhadrā is the domestic hen. Hayakarṇī is the long-beaked kāka bird. Khagānanā is the haridākari bird. Cakravegā is the grey goose. Khandarohā is the kokilī-kukuhī bird. Śauṇḍinī is the ri-tsa-ki bird. Cakravarmiṇī is the hawk. The Blessed One, Mahāvīrā, is the partridge. Mahābalā is the yasadasa bird. Cakravartinī is the waterfowl. Mahāyāśā is the female heron. Kākāsyā is the la-tsa-na-tsi bird. Ulūkāsyā is the female wagtail. Śvānāsyā is the black owl. Śūkarāsyā is the female owl. Yamadaṃṣṭriṇī is the kalira bird. Yamadūtī is the titi-bi bird. Yamadaṃṣṭriṇī is the double-headed bird. Yamamathani is the amabaraki bird.
These are the transformed forms of those who traverse the sky, the thirty-six yoginīs. Having struck down those who dwell on land, those who dwell in water, and those who dwell in the sky, and having obtained their flesh without fault, one should equalize the five nectars and, following the sequence explained below, form them into pills on a charnel ground. These should be accomplished by combining them with the offerings of the Vajra Speech and so forth.
Then, having realized the samaya substances as they were obtained, one should intensify them through realization, transform them into nectar, and purify them. At the time of the vajra offering, the practitioner should present them to the yoginīs. At the time of meditation, they are to be correctly practiced. At the time of correct practice, one should enter into meditative union. At the time of meditative union, one should place that pill in one's own mouth and also place it in the mouth of the consort. It should also be placed in the mouths of the heroes and the powerful ḍākinīs. These are the definitive words for the samaya offering. Now, the ritual of offering will be explained.
Here, the outer and inner Vajravārāhī, who is free from the [ordinary] families, is the fruit of great unchanging bliss; therefore, she should be worshipped at all times with the breath of the middling and supreme [levels] by the mantra practitioner for the sake of the accomplishment of Mahāmudrā. For the sake of worldly accomplishments, one should worship Vajraḍākinī and the others according to their specific sequence.
When the sun has correctly shifted into the Makara [sign] externally, that is the face facing the east; one should make offerings to Vajraḍākinī for the purpose of performing the rite of slaying. When it has correctly shifted below, that is the right face, for the sake of accomplishing the rite of magnetizing for Lāmā. When it has correctly shifted into the Kumbha [sign], that is the western face, for the sake of paralyzing Khaṇḍarohā. When it has correctly shifted into the Tula [sign], that is the left face, for the sake of pacifying Rūpiṇī; on the day of the lunar mansion Svāti in that month, the practitioner of mantra should make offerings. The others are at the end of the months. Regarding the four divisions of the year’s time—namely, Wealth, Counter-Wealth, Increase, and Destruction—the four ḍākinīs should be enjoyed in sequence on the days of their correct shifts, according to the order as explained. By the differentiation of the faces of the Blessed One’s mind, speech, and body, the goddesses of the east, south, west, and north are to be understood. Furthermore, there is a certainty regarding the performance of rites such as slaying through the differentiation of the elements. Thus, by accomplishing the collection of rites explained through the differentiation of the faces in all cases, those goddesses are to be worshipped. Now, the worship of the goddesses of the charnel grounds is explained: here, on the day the sun shifts into the Makara, that is Kākāsyā for the purpose of expelling. On the half-day when it has shifted into the Kumbha, that is Ulūkāsyā for the purpose of summoning.
On the day of the transit into Aries, Śvānāsyā is for the purpose of piercing. On the half-day of the transit into Taurus, Śūkarāsyā is for the purpose of enriching. On the day of the perfect transit into Pisces, Yamadaṃṣṭriṇī is for the purpose of detoxifying. On the half-day of the transit into Leo, Yamadūtī is for the purpose of deluding. On the day of the perfect transit into Libra, Yamadaṃṣṭriṇī is for the purpose of paralyzing. On the half-day of the transit into Scorpio, Yamamathani is for the purpose of separating. For half a month and for paralyzing, the yogi performs the offering. On the final of the eight sessions and so forth, the eight yogis enjoy [the offerings] according to the sequence explained; thus, it is certain that these yoginīs [are worshipped] for half a month and for the full month. Now, the offering to the goddesses of the mind, speech, and body cakras is explained. Here, during the transit into the first month of winter, Caṇḍākṣī and Khaṇḍakapālin are for the purpose of killing. During the transit into the full moon of that month, Caṇḍanayanā and Mahākāla are for the purpose of magnetizing. During the transit into the middle month of winter, Prabhāvatī and Kāpālin are for the purpose of paralyzing. During the transit into the full moon of that month, Mahānāsā and Vikaṭadaṃṣṭriṇī are for the purpose of enriching. During the last month of winter, Vīramatī and Madonmatta are for the purpose of pacifying.
On the day of the full moon of the first month of winter, for the sake of the Dwarfess and Amitābha, it is for the purpose of delusion. On the day of the full moon of the first month of spring, for the sake of the Mistress of Rākṣasas and Vajraprabha, it is for the purpose of summoning. On the day of the full moon of the second month of spring, for the sake of Śyāmādevī and Vajrakāya, it is for the purpose of piercing. These are the enjoyments of the heroes and heroines of the Mind Wheel, according to the sequence as taught, during the days of the eight phases of the four months beginning with the first month of winter.
Now, the offerings of the Speech Wheel are explained. Here, on the day of the full moon of the middle month of spring, for the sake of Airāvatī and Vajrāṅkura, it is for the purpose of expelling. On the day of the full moon of the second month of spring, for the sake of Mahāvīrā and Vajrajaṭila, it is for the purpose of befriending. On the day of the full moon of the last month of spring, for the sake of Vāyuvegā and Mahāvīra, it is for the purpose of paralyzing the army. On the day of the full moon of the first month of summer, for the sake of Surābhakṣī and Vajrahūṃkāra, it is for the purpose of causing rain to fall from the clouds. On the day of the full moon of the middle month of summer, for the sake of Śyāmādevī and Subhadrā, it is for the purpose of clearing away fevers. On the day of the full moon of the last month of summer, for the sake of Subhadrā and Vajrasubhadrā, it is for the purpose of releasing bonds. On the day of the full moon of the first month of autumn, for the sake of Hayakarṇā and Mahābhairava, it is for the purpose of causing [the enemy] to descend. On the day of the full moon of the second month of autumn, for the sake of Kākāsyā and Virūpākṣa, it is for the purpose of clearing away the clouds.
These are the days of the eight lunar phases of the four months beginning with the middle month of spring, during which one enjoys the heroes and heroines of the speech wheel according to the sequence explained. Now, the offering to the body wheel is explained: here, during the waxing phase of the last month of summer, for the sake of accomplishing the great sword of Cakravegā and Mahābala; during the waning phase, for the sake of the mantra accomplishment of Khaṇḍarohā and Ratnavajra; during the waxing phase of the first month of autumn, for the sake of paralyzing the nāga kings of Surābhakṣī and Hayagrīva; during the waning phase, for the sake of accomplishing the great elixir of Cakravarmiṇī and Ākāśagarbha; during the waxing phase of the middle month of autumn, for the sake of accomplishing the fruit of nectar of Suvīrā and Heruka; during the waning phase, for the sake of accomplishing the treasure of Mahābalā and Padmanarteśvara; during the waxing phase of the last month of autumn, for the sake of accomplishing the jewel of Cakravartinī and Vairocana; and during the waning phase, for the sake of traveling to the abodes of the three worlds of Mahāvīryā and Vajrasattva. These are the days of the eight lunar phases of the four months beginning with the last month of summer, during which one enjoys the heroes and heroines of the body wheel according to the sequence explained. Alternatively, on the day of the transition into Scorpio...
During the half-day of the transition into Scorpio, the half of Scorpio; the half of Capricorn during the transition into Capricorn; the half of Aquarius during the transition into Aquarius; and the half-day of Aquarius during the transition into Aquarius—on these eight days, the heroes and heroines of the Mind Wheel are enjoyed. Likewise, during the half-day of the Sun during the transition into Pisces, the half-day of Aries during the transition into Aries, the half-day of Taurus during the transition into Taurus, and the half-day of Gemini during the transition into Gemini—on these eight days, the heroes and heroines of the Speech Wheel are enjoyed according to the sequence explained. Likewise, during the half-day of Cancer during the transition into Cancer, the half-day of Leo during the transition into Leo, the half-days of Virgo during the transition into Virgo, and the half-days of Libra during the transition into Libra—on these eight days, the heroes and heroines of the Body Wheel are enjoyed according to the sequence explained.
By dividing such powers into three years, making nine years in total, one should first take the syllable OṂ as the object of worship. Then, in the first year, the four goddesses' four-faced mantra interspersed with their names should be recited, divided into three months each. In the second year, the eight-line mantra interspersed with the names of the eight yoginīs should be recited, divided into two and a half months each.
In the third year, one should recite the mantra strings of the twenty-four goddesses, interspersed with their respective names, for the purpose of the practice previously explained. In this way, having accomplished the thirty-six ḍākinīs over three, six, or nine years, if one then accomplishes the siddhis of the worldly collections of activities, the practitioner will achieve accomplishment; thus the Tathāgata has definitively taught.
Likewise, internally, there are four pairs and eight junctions; if these are applied to each of the twenty-four directions, consisting of two and a half hours each, there are twenty-four. During those times, on their respective days, one should make offerings to Vajraḍākinī and the others, and accomplish the siddhis previously explained. This is the definitive ritual for making offerings to the messengers according to the specific times.
Now, the specific results taught in the Mahāyāna tantras will be explained. Here, the specific times taught by the Blessed One in various other tantras are explained merely by summarizing them here. The Tathāgata has taught that the intended meanings taught in those various tantras are to be understood through those very tantras. Such is the specific time.
Now, first of all, just as those applied to Capricorn (makara) and so forth, they correspond to the twelve signs beginning with Aries (rohiṇī), the hours, and the twelve months beginning with the last month of winter.
Here, the twelve factors beginning with ignorance are likewise the twelve yogas of the outer and inner [elements] respectively, corresponding to each sun. Each yoga consists of five ghaṭikās. In sixty ghaṭikās, a ghaṭikā is the nature of a vessel of water filled by a measure of sixty times sixty breaths. Thus, in one day and night, the inhalations and exhalations of breath are six hundred and twenty-one thousand; these are the outer ghaṭikās and breaths of the sun. In that way, there are sixty-four ghaṭikās in a day and night. Regarding this, the Blessed One, the Tathāgata Hevajra, has stated that the measure of a ghaṭikā is intended to be fifty-six times four breaths. Among those, the sixty-four ghaṭikās are the nature of the nirmāṇa-cakra. The thirty-two [breaths] are the mahāsukha-cakra. The sixteen transits are the nature of two each, which is the nature of the saṃbhoga-cakra. The eight junctions are the dharma-cakra. The sequential application of the saṃbhoga-cakra and the mahāsukha-cakra, which were not explicitly mentioned [in sequence], should be understood here from the oral instructions of the Guru. Such distinctions of the times of day and night should be understood from those various laghu-tantras. As for the mūla-tantra known as the Mahāsamudra-nāma-uttama, it is also taught in the Daśasāhasrikā-tantra and others as follows:
Likewise, for each day of the external solar year, that day and night consists of six hundred and twenty-one thousand breaths; this is the measure of an external day and night in terms of ghaṭikās. The internal day and night consists of the breaths of embodied beings. Three hundred and sixty such ghaṭikās of sixty [breaths each] constitute the measure of an external year’s day and night. Internally, it is the nature of three hundred and sixty ghaṭikās of sixty breaths each. In this way, twenty-two months consist of nine hundred and nine hundred ghaṭikās. Internally, it is likewise the nature of nine hundred and nine hundred ghaṭikās of breaths. These are as follows: the eighteen hundred external [units] are the twelve months. The three hundred and sixty external [units] are three hundred and sixty ghaṭikās of sixty [breaths each], which is the year. Internally, it is the nature of three hundred and sixty ghaṭikās of sixty breaths each. The nature of the external ghaṭikās combined as four, five, and six is that of the four pairs. Internally, it is the combination of four, five, and six ghaṭikās of breaths; that is, the ghaṭikās of breaths as four, five, and six. The nature of the external ghaṭikās as two sets of seven and six is the three sessions. Internally, it is also the combination of two sets of seven and six, which is the ghaṭikās of breaths as two sets of seven and six.
The ten thousand and eight hundred [breaths] of the external [day] are the nature of the ghaṭikā (hour), each for the two respective solstices. Likewise, the ten thousand and eight hundred of the internal [day] are the nature of the ghaṭikā of breath. Thus, the twenty-one thousand six hundred [breaths] of day and night are the ghaṭikās of each external day and night. Internally, these are the breaths of each day and night of embodied beings; here, they are the days and nights of humans, produced by the inhalation and exhalation of breath, and of those with various families and forms. Such is to be clearly realized here as the distinction of time. One month of these is one day and night of the preta (hungry ghosts). One year of the asuras is perceived as sixty years of the Vasus (givers of wealth); this is the summary of the wheel of breath of sentient beings. Such years and days and nights are taught and explained as the performance of the activities for the benefit of sentient beings. The Bhagavān has taught in various tantras the understanding of each individual day within all such distinctions of time. Even if this is not obtained in the Root Tantra, the distinctions of time are to be known through the goddesses of the Cakrasaṃvara and the Catuḥpīṭha. What is taught in this tantra is the conduct of yogins in places and so forth, which is the enjoyment and...
The wise should understand the processes of dissolution and entry during the specific times of outer and inner offerings. Then, in the center of the lower foundation, fire, wind, and water, is Mount Meru. In the eight directions are the eight great charnel grounds, characterized by extremely fierce smoke, within which are the great human skulls. At the tip of the impaling stake is Kākāsyā, the Crow-Faced One, at the mouth. In the south is Śavari, the Corpse-Heap One; at the right nostril is Ulūkāsyā, the Owl-Faced One. In the western direction is Pūtanā, the Foul-Smelling One; at the anus is Śvānāsyā, the Dog-Faced One. In the northern direction is Bheruṇḍā, the Terrifying One; at the left ear canal is Sūkarāsyā, the Pig-Faced One. These are to be arranged in a clockwise direction.
Then, in the northeast is Bālapramadā, the Hidden Child; at the left ear canal is Yamadaṃṣṭriṇī, the Fanged One of Yama. In the northwest is Ghoracaṇḍā, the Fierce One; at the right ear canal is Yamadūtī, the Messenger of Yama. In the southwest is Caṇḍākṣī, the Fierce-Eyed One; at the right eye is Yamadaṃṣṭriṇī. In the southeast is Agnijvālā, the Upward-Blazing Flame; at the left eye canal is Yamamathani, the Subduer of Yama. These yoginīs are to be arranged in a counter-clockwise direction. Thus, the yoginīs of the eight great charnel grounds are arranged in order and non-order, clockwise and counter-clockwise. The assembly of the wheel and the offerings to them are as follows: in the navel, heart, throat, and forehead are the wisdom, mind, speech, and body wheels.
The eight gatekeepers are in the eight gates, such as the mouth and so forth. In this way, the outer and inner abodes of the thirty-six yoginīs have been shown. Now, the enjoyer, the dissolver, the abider, the enterer, and the pervasive lord are explained. Here, for all [the yoginīs] such as Kulikā and the rest, the enjoyer, dissolver, enterer, and pervasive lord of Kulikā are, respectively, the seat of the self and so forth, and the seat of Vajraḍākinī and so forth. Here, the seat of the self is the enjoyer; the seat of the other is the dissolver; the seat of suchness is the enterer; and the seat of mantra is the pervasive lord. The seat of the other is the enjoyer; the seat of mantra is the dissolver; the seat of the self is the enterer; the seat of suchness is the dissolver; the seat of the other is the enterer; the seat of the self is the pervasive lord; the seat of suchness is the enjoyer; the seat of the self is the dissolver; the seat of mantra is the enterer; the seat of the other is the pervasive lord; the seat of suchness and the self is the pervasive lord; the seat of mantra is the enjoyer. These are the conduct of the messenger, the assembly of the wheel, divided into the four sessions, in which the wisdom wheel at the navel revolves clockwise. This concludes the Ascertainment of the Suchness of Kulikā, composed by the Siddha of Oḍḍiyāna.