50cm x 50cm.
High quality print on 200 gsm Chorus Lux Silk paper.
Choose which three art print you would like to purchase from the ten listed below. When you place your order, you will be asked to enter the name of your chosen Goddesses. We also offer single prints or a pack of the complete set.
The yantras were all originally painted in oil on fine linen cloth as one in a set of ten Great Wisdom Goddesses, the Dasa Mahavidyas. The complete set now hang on the wall of the Sitaram Yoga Studio, Stroud. For more information on the creation of these yantras and an explanation of their power and symbolism please see p.658-661 of Yoni Shakti.
In her role as the embodiment of change and the guardian of all cyclical wisdom, Kali’s yantra conveys the thunderbolt-like energy of shift and transformation. Like the yantras of Tara, Chinnamasta and Bhairavi, the Kali yantra is pure Shakti, with five downward-pointing triangles. The Siva consciousness is only present in the form of the lingam bindu in the centre of the yantra.
As the ‘guiding star’ who carries and/or guides us through all experiences, Tara bridges difficulties and blessings; she can be both fierce and benign. She is assigned in Yoni Shakti to the specific guardianship of the maha-cycle of menstruality, as a meta-guide for all cyclical wisdom. Like the yantras for Kali, Chinnamasta and Bhairavi, the Tara yantra is pure Shakti, with only a single downward-pointing triangle. The Siva consciousness is only present in the form of the lingam bindu in the centre of the yantra.
Sodasi (Tripura Sundari)
As the eternally luscious and beautiful ‘sixteen-year-old’, Sodasi is the beauty of the three worlds, containing within her the immensely attractive power of innocent perfection. She is sometimes represented through the Sri Yantra but in this alternative version of the Sodasi yantra she holds at the base of interlocked Siva / Shakti triangles a golden lingam of Siva consciousness that in turn is placed within a double ring of triple circles.
Kamalatmika is the rosy-hued lotus goddess of delight, who stands guardian over sexuality and sexual energy, in a direct pairing with Matangi, who guards creativity. Her yantra presents a balance between the Siva / Shakti triangles of ascent and descent, in precisely the same geometric form as Matangi and Dhumavati. The only difference between these three yantras are the colours assigned to the different segments.
Matangi is the wild outcaste poet who is appointed as the guardian of creativity, and stands in direct pairing with Kamalatmika, who guards sexuality. The Matangi yantra presents a balance between the Siva / Shakti triangles of ascent and descent, in precisely the same geometric form as Kamalatmika and Dhumavati. The only difference between these three yantras are the colours assigned to the different segments.
As the goddess whose body is the world, Bhuvaneshvari, is the appointed guardian for fertility, pregnancy and birth. Expansiveness and welcome are her chief qualities, and her yantra conveys this sense of limitless spaciousness through its double ring of lotus petals. Although, like Dhumavati, Matangi and Kamalatmika, she also presents a balanced (smaller) pair of Siva / Shakti ascending and descending triangles, it is only Bhuvaneshvari’s yantra that contains these triangles within a doubly protective and expansive pair of encircling lotus petal rings.
As the self-decapitated goddess who represents consciousness beyond the mind, Chinnamasta’s yantra communicates the fierce energy of the precise moment of transformation. Like the yantras for Kali, Tara and Bhairavi, the Chinnamasta yantra is pure Shakti, with two downward-pointing triangles enclosed within and enclosing three concentric circles. The Siva consciousness is only present in the form of the lingam bindu in the centre of the yantra.
Standing guard over the experiences of perimenopause, Bagalamukhi is literally the ‘paralyser’ with the capacity to stop us in our tracks, and to silence those who resist or attack the power of cyclical wisdom and the inevitability of change. Although, like Dhumavati, Kamalatmika and Matangi, her yantra presents a balance between the Siva / Shakti triangles of ascent and descent, in Bagalamukhi’s yantra an additional Shakti downward-pointing triangle is overlaid in the centre.
As the appointed guardian for the siddhi of menopause, Bhairavi’s warrior goddess energy conveys a fierce power to bring about the necessary action and change, even in the face of resistance. She utilises the great energy of rage on behalf of the oppressed or needy, which is likened to the rage of a mother in defence of her child. Like the yantras for Kali, Tara and Chinnamasta, the Bhairavi yantra is pure Shakti, with nine concentric downward-pointing triangles. The Siva consciousness is only present in the form of the lingam bindu in the centre of the yantra.
As the grandmother goddess to all of the other Mahavidyas, Dhumavati communicates the deep truth of what really matters, without baulking at the destruction, suffering and pain that such realisation may bring. The Dhumavati yantra presents a balance between the Siva / Shakti triangles of ascent and descent, in precisely the same geometric form as Kamalatmika and Matangi. The only differences between two yantras and the Dhumavati yantra are the colours assigned to the different segments, and the subtly changed shapes of the outer petals.
Please enter the names of the three posters you would like to purchase into this box