| |
Abstract of Dakshinamurti Samhita
Dear One, Tripura is the ultimate, primordial Shakti, the light of
manifestation. She, the pile of letters of the alphabet, gave birth to
the three worlds. At dissolution, She is the abode of all tattvas, still
remaining Herself - Vamakeshvaratantra
This work is a comprehensive digest on the subject of Shri Vidya, from
the Kaula point of view. It largely skips the philosophical implications
of the cult and concentrates on the ritualistic aspects. Yet the work is
of interest because it seems to represent a different branch of the
tradition. For example, the mantras (properly, vidyas) of the Devi's 15
Nityas or eternities differ from those encountered in other texts
including Tantrarajatantra, Vamakeshvara, the Kalpa Sutras, &c.
The different patalas (chapters) are of widely varying lengths, some
consisting of only a few shlokas (verses), while others go into
considerable detail.
Chapter one begins with praise of Tripura in her five lion seat form.
Shri Devi questions Ishvara about the different amnayas, identified with
the four directions and the upper face. Shiva describes the different
forms of Shri Vidya and gives the vidya and dhyana (meditation images)
of Lakshmi in her one syllable form. Chapter two describes Mahalakshmi
puja, together with the vidya, dhyana, and purashcharana (preparatory
acts) of the goddess. In the third chapter, Shiva describes the worship
of the three Shakti form of Mahalakshmi.
Samrajya Lakshmi is the subject of the fourth chapter. After describing
her form, Shiva gives her vidya and the different avarana or attendants
in her yantra.
In chapter five, Ishvara speaks of Shri Kosha Vidya. A sadhaka who
masters this vidya is never reborn. She is the supreme light, without
any attributes whatsoever, the very self of creation, maintenance and
dissolution.
Chapter six extends the subject of the Paranishkala Devata (supreme
goddess with no parts). She is the supreme form of Parabrahma, wears
white clothes, white gems and is smeared with white paste. She shows the
mudra of knowledge and is served by hosts of yogis.
The seventh chapter deals with the Ajapa or unpronounced mantra.
According to the Kaulas, a human being breathes 21,600 times during the
day. Half are Sun breaths and half are Moon breaths. This is called the
Ajapa because it is pronounced spontaneously, as a person breathes, and
is called the Hamsa mantra. A sadhaka can meditate on different chakras
in the human body, assigning sections of these breaths there.
Chapter eight speaks of Matrika, the goddess as the letters of the
alphabet, starting with A first and Ksha last. Ishvara gives the mandala
to create for her worship and gives a dhyana of the goddess.
The next patala, chapter nine, begins to describe Bala Tripurasundari in
her form as a young pubescent woman. She sits on a beautiful jewelled
lion seat in the midst of the kadamba forest. The text gives details of
her yantra, and other ritualistic accessories. This is a much longer
chapter than the previous eight. Chapters 10 and 11 deal with the lion
seat in the four quarters.
In chapter 12, Shiva describes the Kama Bija, personified by Kameshvari.
She is as effulgent as a china rose, holds a bow and arrows, and is
adorned with various beautiful jewels which delude the whole three
worlds.
Chapter 13 describes Rakta Netra worship. She has the form of Lalita,
with rounded high buttocks (nitambini), a slender waist, a peaceful face
and beautiful eyes. She is young and beautiful with swelling, high firm
breasts.
In chapter 15 the devatas associated with the southern amnaya are
briefly described. Then Shiva, in the next chapter, describes those of
the western amnaya.
Chapter 16 describes the Mritasamjivini Devi, a female form of
Mrityunjaya. The next, patala 17, describes Vajreshi.
In chapter 18, Shiva speaks of the Tripureshi Bhairavi vidya. This is
Lalita as a woman in whom menstruation has ceased.
Chapter 19 gives more details about the western amnaya, while chapter 20
continues the topic by dealing with the northern (uttara) amnaya.
Bhairavi is situated here.
Chaitanya Bhairavi is the subject of chapter 21, while Kuta Bhairavi
forms the subject matter in chapter 22. The form of the goddess known as
Nitya Bhairavi is the topic of chapter 23, while another fierce aspect
of Tripurasundari, Aghora Bhairavi (Damareshi) forms the subject matter
of chapter 24. Devi Sampat Bhairavi in the subject of chapter 25.
In chapter 26 Shiva tells Devi about Panchasundari. This is Lalita in
her form as the five elements of space, fire, air, earth and water.
Chapter 27 deals with Parijateshvari, while chapter 28 covers Pancha
Baneshi, or the goddess in her form as the five arrows. Pancha
Kameshvari is the topic of chapter 29, while Kalpalata Vidya is
described in chapter 30. Chapter 31 deals of Annapurna, or the Devi full
of food. She is described as a Siddha Vidya, giving endless food to her
devotees.
In chapter 32 we learn of Matangi Ratna Devi. Details of her puja, her
dhyana, her avarana devatas and her vidya are described. Chapter 33
covers Bhuvaneshvari, and the same subject is continued in 34 and in
chapter 35 at some length. Chapter 36 speaks of the Ghatargala Yantra.
Varahi (also known as Panchami) is the subject of chapter 37. Her yantra
can be inscribed on silver, gold or copper. Alternatively, it may be
drawn on birch bark (bhurja), using substances including kumkum, aguru,
sandal, rochana, or turmeric and water. She is as bright as a blue
lotus, wears a garland of skulls, and is adorned with nine jewels.
In the 38th chapter, tarpana (oblation) is described at some length,
together with some prayogas, the nature of the pot to be used in the
worship and other details. This chapter deals with the six magical acts
(shatkarma).
The 39th, brief chapter, speaks of the Pancharatra Agama, known as the
Vishnu Agama. It gives a dhyana of the Lakshmi. In chapter 40, Ishvara
starts to speak of Kameshvari Nitya. The next chapters, up to and
including chapter 53, speak of the other Nityas. As noted elsewhere,
these have different mantras and vidyas to those spoken of in the
Tantrarajatantra.
Chapter 54 gives an explanation of the 15 Nityas (16, if Lalita is
included). There follows an interesting correlation between the states
of waking, dream and deep sleep with the three gunas. The fourth state
(Turya), is described as the ultimate Kala, free from existence and
non-existence, beyond the three gunas. These are the 16 Kalas but beyond
this is a 17th Kala which is the Absolute itself. The text correlates
the letters of the Shri Vidya mantra with the Nityas and with that which
is beyond them. It relates the three sections of the Shri Vidya with the
three worlds and with the Mahapitha formed from the Sanskrit letters
A-Ka-Tha. In the centre of the universe (prapancha) is Tripura, who is
of the nature of the absolute.
In chapter 55, Devi asks how one should perform the daily puja of the
goddess. Shiva gives details here which are similar to those in other
Shri Vidya tantras and in Subhagodaya. In chapter 56, Shiva says that
the supreme goddess is in the form of compassion, bears the universe
(Jagadhatri), and is in the form of sound as Nada and Bindu. She is also
beyond these. Various mantras of Shri Vidya exist, including those first
pronounced by Kubera and Lopamudra. She enumerates the other vidyas of
Shri Vidya pronounced by other rishis.
Towards the end of this chapter, Ishvara Shiva sings of the greatness of
Lalita and describes the Turya or fourth technique, by remembering
which, an individual becomes one with the Brahman or Mahapada. He says:
"One's self (svayam) is Brahma, one's self is Vishnu, one's self is
Rudra, there is no doubt about it." One who pronounces the vidya even
once surpasses thousands of millions of Ashvamedhas (horse sacrifices),
acts of homa, sacrifices, pilgrimages to holy places like Kashi, bathing
in sacred rivers and the rest. He adds that even if he had millions of
tongues, it would be impossible to speak of the greatness of Shrividya.
After obtaining it from the guru, it washes away the most heinous of
sins.
In chapter 57, he continues the subject of the worship of Shri Vidya and
describes a great nyasa in which she is identified with the letters of
the alphabet, the Ganeshas, the planets, the sidereal constellations
(nakshatras), the solar constellations (rashis), the yoginis and the
sacred sites. The full nyasa is published on this site. As an aside,
tantrik astrology differs from Western astrology in that the signs of
the zodiac are aligned with the stars of the constellations, rather than
beginning at the Spring Equinox.
Chapter 58 discusses the important subject of Kamakala. The three bindus
are to be meditated on in Tripura's forehead and two breasts, while the
Ha-Ardha kala is in her yoni, below. One should meditate on being one
with the Devi. Then follows a lengthy meditation on Lalita, similar to
the one in Vamakeshvara Tantra.
In chapter 59, Shiva speaks of the famous Shri Yantra and describes the
Shaktis or attendants worshipped in the different nine mandalas,
together with how they should be visualised. The chapter concludes with
the nine different forms of Lalita in each of these mandalas.
The 60th chapter speaks of how the sadhika or sadhaka should end her or
his puja, with worship of Shoshika and the rest. In chapter 61, he
speaks of the different fruits of reciting mantra (japa) and of homa
(fire worship) in a number of differently shaped kundas or fire pits.
These produce different results according to the wish of she or he who
does puja, and demand different types of fruit, flowers, and scents,
depending on the object of the homa.
In chapter 62, Ishvara speaks of the Suvasini, of her characteristics,
and of the sadhana to attract her. A circle is to be drawn and
everything therein should be red. She should be given flower, fruit,
scented water, food, clothes and jewels. The appropriate mudras should
be displayed to her. Other rites are given which result in the
acquisition of marvellous siddhis or powers. At the end of the chapter,
the five Kamas are described. By worshipping the Kamas, an individual
may "delude the world" and attract 64 kotis of yoginis to the chakra.
In chapter 63, the important subject of the sexual worship of Shaktis is
discussed. Shiva describes the vira sadhana and says that once semen is
emitted using this rite, it should be offered to the Shakti. Sacred
substances include semen, menstrual blood and urine, the text says. If a
person worships in this manner without being properly initiated, the
text warns, it is the equivalent of slaying a Brahmin, and he or she
ends up in the different hells available in the Hindu tradition. You
cannot adopt this method by reading it from a book, it continues.
In chapter 64, the subject of creating a pavitra is alluded to, together
with the ritual method for consecrating it. The last, 65th chapter,
speaks, in some detail, of a rite of subjugation. |
|
|
|
|
